13 And the sun stood still, and the moon stay- | book of Jasher? So the sun stood still in the ed, until the people had avenged themselves midst of heayen, and hasted not to go down upon their enemies. 1 Is not this written in the about a whole day. 12 Sam. 1. 18. Lord to perform the most stupendous miracle that had ever been wrought, which was no less than to arrest the sun in his course, and prolong the day till the destruction of his enemies had been completed! Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.] To account for this miracle, and to ascertain the manner in which it was wrought, has employed the pens of the ablest divines and astronomers, especially of the two last centuries. By their learned labours many difficulties have been removed from the account in general; but the very different and contradictory methods pursued by several in their endeavours to explain the whole, and make the relation concord with the present acknowledged system of the universe, and the phenomena of nature, tend greatly to puzzle the plain unphilosophical reader. The subject cannot be well explained without a dissertation: and a dissertation is not consistent with the nature of short notes, or a commentary on Scripture. It is, however, necessary to attempt an explanation; and to bring that as much as possible within the apprehension of common readers: in order to this, I must beg leave to introduce a few preliminary observations, or what the reader may call propositions, if he pleases. 1. I take it for granted that a miracle was wrought, as nearly as circumstances could admit, in the manner in which it is here recorded. I shall not, therefore, seek for any allegorical or metaphorical interpretations: the miracle is recorded as a fact: and as a fact I take it up. 2. I consider the present accredited system of the universe, called sometimes, the Pythagorean, Copernican, or Newtonian system, to be genuine; and also to be the system of the universe laid down in the Mosaic writings; that the SUN is in the centre of what is called the solar system; and that the earth, and all the other planets, whether primary or secondary, move round him in certain periodical times, according to the quantity of their matter, and distance from him, their centre. 3. I consider the sun to have no revolution round any orbit, but to revolve round his own axis, and round the common centre of gravity in the planetary system, which centre of gravity is included within his own surface, and in all other respects I consider him to be at rest in the system. 4. I consider the earth, not only as revolving round the sun in 365 days, 5 hours, 49 minutes, and 48 seconds, but as revolving round its own axis, and making this revolution in 23 hours, 56 minutes, and 4 seconds; that in the course of 24 hours complete, every part of its surface is alternately turned to the sun; and that this revolution constitutes our day and night, as the former does our year: that it is day to all those parts which have the sun above the horizon; and night to those which have the sun below it: and that this diurnal revolution of the earth, or revolving round its own axis, in a direction from west to east, occasions what is commonly called the rising and setting of the sun, which appearance is occasioned, not by any motion in the sun himself, but by this motion of the earth; which may be illustrated by a ball or globe appended to a thread, and caused to turn round. If this be held opposite to a candle, it will appear half enlightened and half dark; but the dark parts will be seen to come successively into the light, and the enlightened parts into the shade: while the candle itself, which gives the light, is fixed, not changing its position. 5. I consider the solar influence to be the cause both of the annual and diurnal motion of the earth; and that while that influence continues to act upon it, according to the law which God originally impressed on both the earth and the sun, the annual and diurnal motions of the earth must continue; and that no power, but the unlimited power of God, can alter this influence, change, or suspend, the operation of this law: but that He is such an infinitely FREE AGENT, that He can, when his unerring wisdom sees good, alter, suspend, or even annihilate all secondary causes and their effects; for it would be degrading to the perfections of his nature to suppose, that he had so bound himself by the laws which he has given for the preservation and direction of universal nature that he could not change them, alter their effects, or suspend their operations, when greater and better effects, in a certain time or place, might be produced by such temporary change or suspension. 6. I consider, that the miracle wrought on this occasion, served greatly to confirm the Israelites, not only in the m Or, the upright. belief of the being and perfections of God, but also in the doctrine of an especial Providence, and in the nullity of the whole system of idolatry and superstition. 7. That no evil was done by this miraculous interference, nor any law or property of nature ultimately changed: on the contrary, a most important good was produced, which probably, to this people, could not have been brought about any other way; and that, therefore, the miracle wrought on this occasion, was highly worthy of the wisdom and power of God. 8. I consider, that the terms in the text employed to describe this miracle, are not, when rightly understood, contrary to the well-established notions of the true system of the universe; and are not spoken, as some have contended, ad captum vulgi, to the prejudices of the common people, much less do they favour the Ptolemaic, or any other hypothesis, that places the earth in the centre of the solar system. Having laid down these preliminaries, some short observations on the words of the text may be sufficient. Joshua's address is in a poetic form in the original, and makes the two following hemistichs: שמש בגבעון דום וירח בעמק אילין Shemesh, be- Gibeon dom: Vyareach, beemek Aiyalon. Sun! upon Gibeon be dumb: And the moon on the vale of Aiyalon. The effect of this command is related ver. 13. in the following words: tagiddom ha-SHEMESH re-YABEACH ויום השמש וירח עמר âmad, And the sun was dumb, or silent, and the moon stood still. And in the latter clause of this verse it is added, And the sun stood still in the midst of heaven, and hasted not to go down about a whole day. It seems necessary here to answer the question, At what time of the day did this miracle take place? The expres sion on wha bechatsi hashamayim, in the midst of heaven, seems to intimate, that the sun was at that time on the meridian of Gibeon, and consequently had one half of its course to run; and this sense of the place has been strongly contended for, as essential to the miracle, for the greater display of the glory of God: "Because," say its abettors, "had the miracle been wrought when the sun was near the going down, it might have been mistaken for some refraction of the rays of light, occasioned by a peculiarly moist state of the atmosphere in the horizon of that place; or by some such appearance as the Aurora Borealis." To me, there seems no solidity in this reason had the sun been arrested in the meridian, the miracle could scarcely have been noticed, and especially in the hurry and confusion of that time; and we may be assured, that among the Canaanites there were neither clocks nor time-keepers, by which the preternatural length of such a day could have been accurately measured: but, on the contrary, had the sun been about the setting, when both the pursuers and the pursued must be apprehensive of its speedy disappearance, its continuance for several hours above the horizon, so near the point when it might be expected to go down, must have been very observable and striking. The enemy must see, feel, and deplore it; as their hope of escape must, in such circumstances, be founded on the speedily entering in of the night, through which alone they could expect to elude the pursuing Israelites. And the Israelites themselves must behold, with astonishment and wonder, that the setting sun hasted not to go down about a whole day, affording them supernatural time totally to destroy a routed foe, which otherwise might have had time to rally, confederate, choose a proper station, and attack in their turn, with peculiar advantages, and a probability of success. It ap pears, therefore, much more reasonable that Joshua should require this miracle to be performed when daylight was about to fail, just as the sun was setting. If we were to consider the sun as being at the meridian of Gibeon, as some understand the midst of heaven, it may be well asked, "How could Joshua know that he should not have time enough to complete the destruction of his enemies, who were now completely routed?" Already multitudes of them had fallen by the hailstones and by the sword; and if he had yet half a day before him, it would have been natural enough for him to conclude that he had a sufficiency of time for the purpose, his men having been employed all night in a forced march, and half a day in close fighting; and, indeed, had he not been under an A. M. 2554. B. C. 1450. 14 And there was no CHAP. X. day like that before the voice of a man: for Pthe LORD fought for it or after it, that the LORD hearkened unto n See Isai. 38. 8.- 2 Kings 20. 18. especial inspiration, he could not have requested the miracle But the main business relative to the standing still of the sun, still remains to be considered. I have already assumed, as a thoroughly demonstrated truth, that the sun in the centre of the system, moving only round his own axis, and the common centre of the gravity of the planetary system, while all the planets revolve round him, Prop. 2. and 3. that his influence is the cause of the diurnal and annual revolutions of the earth; nor can I see what other purpose his revolution round his own axis can possibly answer, Prop. 5. I consider, that the word o dom, in the text, refers to the withholding or restraining this influence, so that the cessation of the earth's motion might immediately take place. The desire of Joshua was, that the sun might not sink below the horizon; but as it appeared now to be over Gibeon, and the moon to be over the valley of Ajalon, he prayed that they might continue in these positions till the battle should be ended; or, in other words, that the day should be miraculously lengthened out. Whether Joshua had a correct philosophical notion of the true system of the universe, is a subject that need not come into the present inquiry: but whether he spoke with strict propriety on this occasion, is a matter of importance, because he must be considered as acting under the divine influence, in requesting the performance of such a stupendous miracle: and we may safely assert, that no man in his right mind would have thought of offering such a petition had he not felt himself under some Divine afflatus. Leaving therefore his philosophic knowledge out of the question, he certainly spoke as if he had known that the solar influence was the cause of the earth's rotation, and, therefore, with the strictest philosophic propriety, he requested that that influence might be for a time restrained, that the diurnal motion of the earth might be arrested, through which alone the sun could be kept above the horizon, and day be prolonged. His mode of expression evidently considers the sun as the great ruler or master in the system; and all the planets, (or at least the earth) moving in their respective orbits at his command. He therefore desires him, (in the name, and by the authority of his Creator) to suspend his mandate with respect to the earth's motion, and that of its satellite, the moon. Had he said, earth, stand thou still-the cessation of whose diurnal motion was the effect of his command, it could not have obeyed him; as it is not even the secondary cause either of its annual motion round the sun, or its diurnal motion round its own axis. Instead of doing so, he speaks to the sun, the cause (under God) of all these motions, as his great archetype did, when, in the storm on the sea of Tiberias, he rebuked the wind first, and then said to the wares, Peace! be still! Era, rep Hooo, be SILENT! be DUMB! Mark iv. 39. and the effect of this command was, a cessation of the agitation in the sea, because the wind ceased to command it, that is, to exert its influence upon the waters. The terms in this command are worthy of particular note: Joshua does not say to the sun, Stand still, as if he had conceived him to be running his race round the earth: but be silent, or inactive, that is, as I understand it, restrain thy influence; no longer act upon the earth, to cause it to revolve round its axis; a mode of speech which is certainly consistent with the strictest astronomical knowledge: and the writer of the account, whether Joshua himself, or the author of the Book of Jasher, in relating the consequence of this command, is equally accurate, using a word widely different, when he speaks of p Deut. 1. 30. Ver. 42. Ch. 23. 3. the effect the retention of the solar influence had on the cision. It is wor Persons who are no friends to Divine revelation say, "that the account given of this miracle, supposes the earth to be in the centre of the system, and the sun moveable; and as this is demonstrably a false philosophy, consequently the history was never dictated by the Spirit of Others, in answer say, "that the Holy Spirit truth.' condescends to accommodate himself to the apprehensions of the vulgar: the Israelites would naturally have imagined that Joshua was deranged, had he bid the earth stand still, which they grant would have been the most accurate and philosophical mode of command on this occasion." But with due deference both to the objectors and defenders, I must assert, that such a form of speech, on such an occasion, would have been utterly unphilosophic; and that the expressions found in the Hebrew text, are such as Sir Isaac Newton himself might have denominated, every thing considered, elegant, correct, and sublime. Nor does it at all appear, that the prejudices of the vulgar were consulted on this occasion; nor is there a word here, when properly understood, that is inconsistent with the purest axiom of the soundest philosophy; and certainly nothing that implies any contradiction." I grant, that when the people have to do with astronomical and philosophical matters, then the terms of the science may be accommodated to their apprehensions: it is on this ground that Sir Isaac Newton himself speaks of the rising and of the setting of the sun; though all genuine philosophers know, that these appearances are produced by the rotation of the earth on its own axis, from west to east. But when matters of this kind are to be transacted between God and his prophets, as in the above case, then subjects relative to philosophy, are conceived in their proper terms, and expressed according to their own nature. At the conclusion of the 13th verse, a different expression is used when it is said, So the sun stood still, it ha-shemesh, which expression, thus varying from that in the command of Joshua, may be considered as implying, that in order to restrain his influence, which I have assumed to be the cause of the earth's motion, the sun himself became inactive, that is, ceased to revolve round his own axis; which revolution is probably one cause, not only of the revolution of the earth, but of all the other planetary bodies in our system, and might have affected all the planets at the time in question: but this neither could, nor did, produce any disorder in nature; and the delay of a few hours in the whole planetary motions, dwindles away into an imperceptible point, in the thousands of years of their revolutions. I need scarcely add, that the command of Joshua to the sun, is to be understood as a prayer to God (from whom the sun derived his being and his continuance) that the effect might be what is expressed in the command: and therefore it is said, ver. 14. that the LORD HEARKENED UNTO THE VOICE OF A MAN, for the Lord fought for Israel. raingadmod ויעמד השמש ;amad עמי dom, but יום is not I have thus gone through the different parts of this astonishing miracle, and have endeavoured to account for the whole in as plain and simple a manner as possible. It is not pretended that this account should satisfy every reader; and that every difficulty is solved: it would be impossible to do this in such a compass as that by which I am necessarily circumscribed: and I have been obliged, for the sake of brevity, to throw into the form of propositions, or observations, several points which may appear to demand illustration and proof-for such I must refer the reader to astronomical treatises. Calmet, Scheuchzer, and Saurin, with several of our own countrymen, have 569 15 And Joshua returned, and all Israel with | nor be dismayed, be strong, and of good courage: him, unto the camp to Gilgal. for thus shall the LORD do to all your enemies against whom ye fight. 16 T But these five kings fled, and hid themselves in a cave at Makkedah. 17 And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah. 13 And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them: 19 And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand. 20 And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them, entered into fenced cities. 21 And all the people returned to the camp to Joshua at Makkedah in peace: "none moved his tongue against any of the children of Israel. 22 Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. 23 And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. 24 And it came to pass, when they brought out these kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. V 25 And Joshua said unto them, "Fear not, q Ver. 43-r Psa. 43. 4, 5. Isai. 2. 10. Ver. 22. Psa. 18. 37-41.- Heb. cut of the tail-u Exod. 11. 7.- Psa. 107. 40. & 110. 5. & 149. 8, 9. Isaj. 26. 5, 6. Mal. 4.3. Francis. Farewell! and if a better system's thine, Impart it frankly, or make use of mine. Book of Jasher] The book of the upright. See on Numb. xxi. 14. Probably this was a book, which, in reference to Joshua and his transactions, was similar to the Commentaries of Caesar, on his wars with the Gauls. Critics and commentators are greatly divided in their sentiments relative to the nature of this book. The opinion above appears to me most probable. Verse 14. And there was no day like that] There was no period of time in which the sun was kept so long above the horizon, as on that occasion. Some learned men have supposed that the Fable of Phaeton was founded on this historic fact. The fable may be seen, with all the elegance of poetic embellishment, in the commencement of the second book of Ovid's Metamorphoses: but I confess I can see nothing in the pretended copy, that can justify the above opinion. Verse 15. And Joshua returned-unto the camp to Gilgal.] That the Israelitish army did not return to the camp at Gilgal, till after the hanging of the five kings and the destruction of their cities, is sufficiently evident from the subsequent parts of this chapter. When all this business was done, and not before, they returned unto the camp to Gilgal. See ver. 43. This verse is omitted by the Septuagint and by the Anglo-Saxon: and it does not appear to have existed in the ancient heraplar versions; it stands in its proper place, ver. 43. and is not only useless where it is, but appears to be an incumbrance to the narrative. Should it be considered as genuine, and in its proper place; I would propose that pp Makkedah, should be read instead of a Gilgalah, for we find from ver. 21. that Joshua had a temporary camp there. Then Joshua returned and all Israel with him, unto the camp to MAKKEDAH-after which we may suppose, that Joshua, having secured the cave, sent some detachments to scour the country, and cut off all the remaining straggling Canaanites; when this was done, they also returned to the camp at Makkedah, as is related, ver. 21. and when the business 26 And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening. 27 And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day. 28 And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that were therein; he let none remain: and he did to the king of Makkedah * as he did unto the king of Jericho. a 29 Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah : 30 And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that were therein; he let none remain in it; but did unto the king thereof, as he did unto the king of Jericho. 31 And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it: 32 And the LORD delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah. w Deut. 31. 6, 8. Ch. 1. 9.-x Deut. 3. 21. & 7. 19-y Ch. 8. 29-2 Deal 21. 14 Ch. 8. 29-a Ch. 6. 21.-b 2 Kings 8. 22 was completed, they struck the camp at Makkedah, and all returned to their (fortified) camp at Gilgal, ver. 43. Verse 16. Hid themselves in a cave] It is very likely that this cave was a fortified place, among some rocks; for there were many such places in different parts of Palestine. Verse 21. None moved his tongue] The whole transactions of this important day, had been carried on so evidently under the direction of God, that there was not the least murmuring, nor cause for it, among them, for their enemies were all discomfited. There is an expression similar to this, Exod. ix. 7. on which the reader is requested to consult the note. Verse 24. Put your feet upon the necks of these kings.] This act was done symbolically, as a token not only of the present complete victory, but of their approaching triumph over all their adversaries, which is the interpretation given of it by Joshua, in the succeeding verse. Verse 26. Smote-slew-and hanged them on five trees] Hanging alive seems a barbarous custom; among the Hebrews, criminals were first deprived of life, this was the debt required by justice; then they were hanged up, perhaps generally by the hands, not by the neck; this was done by way of example, to deter others from committing the crimes for which those had suffered: but they were never permitted to hang thus exposed all night, as this could have answered no purpose, either of justice or erample, as they could not be seen in the night season. One day also was deemed enough for their exposure, it being thought sufficient to show the public, that justice had been executed and to have exhibited them longer would have appeared to be a barbarous cruelty, which attempted to extend punishment beyond the possible requisitions of justice. See the note on Deut. xxi. 23. Verse 28. That day Joshua took Makkedah] It is very possible, that Makkedah was taken on the evening of the same day in which the miraculous solstice took place; but as to the other cities mentioned in this chapter, they certainly were subdued some days after; as it is not possible that an army, exhausted as this must have been, with a whole night's march, and two days' hard fighting, could have proceeded farther than Makkedah that night-the other cities were successively taken in the following days. Verse 29. Fought against Libnah] This city was near Makkedah, see chap. xv. 42. and fell to the tribe of Judah, ver. 20, 42, and was given to the priests, chap. xxi. 13. Sennacherib besieged it, after he had been obliged to raise the siege of Lachish. See 2 Kings, xix. 8. Isa. xxxvii. 8 A. M. 2554. B. C. 1450. CHAP. X. 33 Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining. 34 And from Lachish Joshua passed unto Eglon, and all Israel with him: and they encamped against it, and fought against it: 35 And they took it on that day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish. 36 And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it: 37 And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that were therein. 38 And Joshua returned, and all Israel with him, to Debir; and fought against it: e See Ch. 14. 13. & 15. 13. Judg. 1. 10.-d See Ch. 15. 15. Judg. 1. 11. Verse 32. Lachish] It appears that this was anciently a very strong place-notwithstanding the people were panic-struck, and the Israelites flushed with success, yet Joshua could not reduce it till the second day, and the king of Assyria afterward was obliged to raise the siege. See above, and see the note on ver. 3. Verse 33. Horam king of Gezer] It is likely that Horam was in a state of alliance with the king of Lachish; and therefore came to his assistance as soon as it appeared that he was likely to be attacked. Joshua probably sent a detachment against him, before he was able to form a junction with the forces of Lachish: and utterly destroyed him and his army. Gezer is supposed to have been situated near Azotus. See 1 Maccab. xiv. 34. It fell to the tribe of Ephraim, chap. xvi. 3. but was probably taken afterward by some of the remnant of the Canaanitish nations; for we find it was given by Pharaoh to his son-in-law Solomon, 1 Kings ix. 16. which proves that it had got out of the possession of the Israelites, previously to the days of Solomon.cod Verse 34. Eglon] It is likely that this town was not any great distance from Lachish. See on ver. 3. Verses 36 and 37. Hebron-and the king thereof] See the note on ver. 3. From ver. 23. we learn that the king of Hebron was one of those five whom Joshua slew and hanged on five trees at Makkedah. How then can it be said that he slew the king of Hebron, when he took the city, which was some days after the transactions at Makkedah? Either this slaying of the king of Hebron must refer to what had already been done; or the Hebronites, finding that their king fell in battle, had set up another in his place, which was the king Joshua slew after he had taken the city and its dependencies, as is related, ver. 37. It appears that the city of Hebron had fallen back into the hands of the Canaanites; for it was again taken from them by the tribe of Judah, Judg. i. 10. Debir had also fallen into their hands, for it was reconquered by Othniel, the son-in-law of Caleb, Ib. v. 11-13. The manner in which Calmet accounts for this is very natural; Joshua, in his rapid conquests, contented himself with taking, demolishing, and burning those cities: but did not garrison any of them, for fear of weakening his army. In several instances, no doubt, the scattered Canaanites returned, repeopled, and put those cities in a state of defence. Hence the Israelites were obliged to reconquer them a second time. This is a more rational way of accounting for these things, than that which supposes that the first chapter of Judges gives the more detailed account of the transactions recorded here; for there it is expressly said, that these transactions took place after the death of Joshua, see Judg. i. ver. 1. and consequently cannot be the same that are mentioned here. Verse 39. Destroyed all the souls]-DAN DY vayacharimu et col nephesh. They brought every person under an anathema-they either slew them, or reduced them to a state of slavery. Is it reasonable to say, those were slain who were found in arms: of the others, they made slaves? Verse 40. All the country of the hills] See the note on Deut. i. 7. Destroyed all that breathed] Every person found in arms, who continued to resist-these were all destroyed those who submitted were spared; but many, no doubt, 39 And he took it, and the king thereof, and 40 So Joshua smote all the country of 41 And Joshua smote them from Kadesh-bar- 42 And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel. 43 And Joshua returned, and all Israel with him, unto the camp to Gilgal. e Deut. 20. 16, 17.-f Gen. 10. 19.-g Ch. 11. 16.-h Ver. 14. made their escape, and afterward re-occupied certain parts of the land. See on ver. 36, 37. Verse 41. And all the country of Goshen] Calmet contends that this was the very same country in which the Hebrews dwelt before their departure from Egypt, and according to this hypothesis, he has constructed his map, causing it to extend from the Nile, which was called the river of Egypt, along the frontiers of the land of Cush or Arabia. It however appears plain, that there was a city named Goshen in the tribe of Judah, see chap. xv. 51. and this probably gave name to the adjacent country, which may be that referred to above. Verse 42. Did Joshua take at one time] That is, he defeated all those kings, and took all their cities in ONE campaign: this appears to be the rational construction of the Hebrew. But these conquests were so rapid and stupendous, that they cannot be attributed either to the generalship of Joshua, or the valour of the Israelites; and hence the author himself, disclaiming the merit of them, modestly and piously adds, because the Lord God of Israel fought for Israel. It was by this aid that Joshua took all these kings and their land at one time-in a single campaign. And when all the circumstances related in this chapter are properly weighed, we shall find that GOD alone could have performed these works; and that both reason and piety require, that to HIM alone they should be attributed, 1. THE principal subjects of this important chapter, have been considered so much in detail in the preceding notes, that there is little room to add any thing to what has already been said. The principal subject is the miracle of the sun's standing still, and to assert that all difficulties have been removed, by the preceding notes and observations, would be to say what the writer does not believe, and what few readers would feel disposed to credit. Yet it is hoped that the chief difficulties have been removed; and the miracle itself shown to have nothing contradictory in it. If, as is generally believed, the sun and moon were objects of the Canaanitish adoration, the miracle was graciously calculated to check this superstition, and to show the Israelites, as well as the Canaanites, the vanity of such worship, and the folly of such dependence. Even their gods, at the command of a servant of JEHOVAH, were obliged to contribute to the destruction of their votaries. This metho of checking superstition, and destroying idolatry, God adopted in the plagues which he inflicted upon the Egyptians: and by it, at once showed his justice and his mercy. See the concluding observations on Exod. xii, 2. The same God who appeared so signally in behalf of his people of old, is still the Governor of the heavens and the earth, and if applied to, will do every thing essentially necessary for the extension of his truth, and the maintenance of his religion among men. How is it that faith is rarely exercised in his power and goodness? We have not, because we ask not:-Our experience of his goodness is contracted, because we pray little, and believe less. To holy men of old, the object of faith was more obscurely revealed than to us; and they had fewer helps to their faith; yet they believed more, and witnessed greater displays of the power and mercy of their Maker. Reader, have faith in God! and know, that to excite, exercise, and crown this, he has given thee his Word and his Spirit, and learn to know, that without him you can do nothing. CHAPTER XI. The kings of Hazor, Madon, Shimron, and Achshaph, with those of the monntains, plains, &c. and various chiefs of the Canaanites and Amorites, confederate against Israel, 1-3. They pitch their tents at the waters of Merom, 4, 5. The Lord encourages Joshua, 6 He attacks and discomfits thera, 7, 8. Houghs all their horses, and burns all their chariots, 9. Takes and burns several of their cities, 10-13. The Israelites take the spoils, 14, 15. An account of the country taken by Joshua, 16--18. The Gibeonites and Hivites only, make peace with Israel, 16. All the rest resist, and are overcome, 20. Joshua cuts off the Anakim, 21, 22. The conquered lands are given to Israel, and the war is concluded, 23. An. Exod. Isr. 41. Anno ante Ang came to ND it came to pass, when Jabin weard Jose I. Olymp. 674. things, that he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph, 2 And to the kings that were on the north of the mountains, and of the plains south of Chinneroth, and in the valley, and in the borders of Dor on the west, 3 And to the Canaanite on the east, and on the west, and to the Amorite, and the Hittite, and the Perizzite, and the Jebusite in the mountains, and to the Hivite under Hermon Pin the land of Mizpeh. 4 And they went out, they and all their hosts i Ch. 10. 3-k Ch. 19. 15-1 Numb. 34. 11.-m Ch. 17. 11. Judg. 1. 27. 1 Kings 4. 11. n Judg. 3. 3-0 Ch. 13. 11.-p Gen. 31. 49.-q Gen. 22. 17. & 32. 12. Judg. 7. 12. NOTES OF CHAPTER XI. Verse 1. Jabin king of Hazor] It is probable that Jabin was the common name of all the kings of Hazor. That king, by whom the Israelites were kept in a state of slavery for twenty years, and was defeated by Deborah and Barak, was called by this name, see Judg. iv. 2, 3, 23. The name signifies wise or intelligent. The city of Hazor was situated above the lake Semechon, in upper Galilee, according to Josephus, Antiq. lib. v. c. 6. It was given to the tribe of Naphtali, Josh. xix. 36. who, it appears, did not possess it long; for though it was burnt by Joshua, ver. 11. it is likely that the Canaanites rebuilt it, and restored the ancient government, as we find a powerful king here about one hundred and thirty years after the death of Joshua, Judg. iv. 1. It is the same that was taken by Tiglath-pileser, together with Kadesh, to which it is contiguous, see 2 Kings xv. 29. It is supposed to have given name to the Valley or Plain of Hazor or Nazor, situated between it and Kadesh, where Jonathan and Mattathias defeated the armies of Demetrius, and slew three thousand of their men, 1 Maccab. xi. 63-74. It was, in ancient times, the metropolitan city of all that district, and a number of petty kings or chieftains were subject to its king, see ver. 10. and it is likely that it was those tributary kings who were summoned to attend the king of Hazor on this occasion; for Joshua having conquered the southern part of the promised land, the northern parts seeing themselves exposed, made now a common interest, and joining with Jabin, endeavoured to put a stop to the progress of the Israelites. See Calmet. Jobab king of Madon] This royal city is nowhere else mentioned in Scripture, except in chap. xii. 19. The Vatican copy of the Septuagint reads Mapwr, Maron, which, if legitimate, Calmet thinks may mean, Maronia, or Marath, in Phoenicia, to the north of mount Libanus. The Hebrew text reads Meron, chap. xii. 20. after Shimron, which is probably the same with p Madon, ver. 19. the word having casually dropped out of the preceding place into the latter, and the resh and daleth interchanged, which might have easily happened from the great similarity of the letters. Hence Calmet conjectures that it may be the same place with no Meroz, Judg. v. 23. King of Shimron] This city is supposed to be the same with Symira, in Colo-Syria, joined to Maron or Marath, by Pliny and Pomponius Mela. It cannot be Samaria, as that had its name long after, by Omri, king of Israel. See 1 Kings xvi. 24. King of Achshaph] Calmet supposes this to have been the city Ecdippé, mentioned by Pliny, Ptolemy, Josephus, and Eusebius. The latter places it within ten miles of Ptolemais, on the road to Tyre. It fell to the tribe of Asher. See chap. xix. 25. Verse 2. On the north of the mountains] Or the mountain-probably Hermon, or some mountain not far from the lake of Gennesareth. And of the plains] That is, the valleys of the above mountains, which had the sea of Chinnereth, or Gennesareth on the south. Chinneroth] This city is supposed by St. Jerom, and several others since his time, to be the same as was afterward called Tiberias. From this city or village, the sea of Chinneroth, or Gennesareth, probably had its name. with them, much people, even as the sand that is upon the sea-shore in multitude, with horses and chariots very many. 5 And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel. 6 And the LORD said unto Joshua, Be not afraid because of them: for to-morrow about Israel: thou shalthough their horses, and fore this time will I deliver them up all slain before their chariots with fire. 7 So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them. 8 And the LORD delivered them into the hand of Israel, who smote them, and chased them unto great Zidon, and unto Misrephothmaim, and unto the valley of Mizpeh eastward; and they smote them, until they left them none remaining 9 And Joshua did unto them as the LORD bade him he houghed their horses, and burnt their chariots with fire. 1 Sam. 13. 5.—r Heb. assembled by appointment.→ Ch. 10, 8-1 2 8am 8. 4. u Or, Zidon-rabbah.-▾ Ch. 13. 6-w Or, salt pits.-x Heb. burninga—y Ver. & And in the borders of Dor] Calmet supposes this to mean the champaign country of the higher and lower Galilee, on to the Mediterranean sea, and to the village or city of Dor, which was the furthermost city of Phoenicia. Dor was in the lot of the half tribe of Manasseh, and was situated on the Mediterranean sea, three leagues from Cæsarea, and seven from Ptolemais. Verse 3. The Canaanite on the east, &c.] Those who dwelt on the borders of Jordan, south of the sea of Tiberias. On the west] Those were the Phoenicians, who dwelt on the coast of the Mediterranean sea, from Dor northwards on the way to mount Libanus. Calmet. The Hirite under Hermon] Mount Hermon was to the east of Libanus, and the fountains of Jordan: it is the same with Syrion, and Baal-Hermon, in Scripture. The land of Mizpeh.] There were several cities of this name: one in the tribe of Judah, chap. xv. 38.; a second in the tribe of Benjamin, chap. xviii. 26.; a third beyond Jordan, in the tribe of Gad; and a fourth beyond Jordan, in the tribe of Manasseh, which is that mentioned in the text, see Wells' Geography. Calmet supposes this Mizpeh to be the place where Laban and Jacob made their cove nant, and from which circumstance it took its name. See Gen. xxxi. 48, 49. Verse 4. Much people, even as the sand] This form of speech, by some called hyperbole, conveys simply the idea of a vast or unusual number-a number, of which no regular estimate could be easily formed. Josephus, who seldom finds difficulties in such cases, and makes no seruple of often speaking without book, tells us that the allied armies amounted to 300,000 foot, 10,000 horse, and 20,000 chariots of war, Antiq. lib. v. c. 1. That chariots were frequently used in war, all the records of antiquity prove: but it is generally supposed, that among the Canaanites they were armed with iron scythes fastened to their poles, and to the naves of their wheels. Terrible things are spoken of these, and the havoc made by them when furiously driven among the ranks of infantry. Of what sort the cavalry was, we know not; but from the account here given, we may see what great advantages these allies possessed over the Israelites, whose armies consisted of infantry only. Verse 5. The waters of Merom] Where these waters were, interpreters are not agreed. Whether they were the waters of the lake Semechon, or the waters of Megiddo, mentioned Judg. v. 19. cannot be easily determined. The latter is the more probable opinion. Verse 6. Be not afraid of them] To meet such a formidable host, so well equipped, in their own country, furnished with all that was necessary to supply a numerous army, required more than ordinary encouragement in Joshua's circumstances. This communication from God was highly necessary, in order to prevent the people from desponding on the eve of a conflict in which their all was at stake. Verse 7. By the waters of Merom suddenly] Joshua being apprized of this grand confederation, lost no time, but marched to meet them; and before they could have supposed him at hand, fell suddenly upon them and put them to the rout. Verse 8. Great Zidon] If this were the same with the Sidon of the ancients, it was illustrious long before the |