Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. V.

Vers. 2. AT that time the Lord said unto Joshua, Make thee sharp knives and circumcise again the children of Israel the second time.] In this charge which the Lord gave to Joshua for the circumcising of the children of Israel, to wit, those that were born in their travels through the wildernesse who had not been hitherto circumcised, there are many things questionable; as first, the time when this charge was given to Joshua, it is said here, that at that time the Lord said unto Joshua, Make thee sharp knives &c. which hath manifest relation to that which went before; but may be meant, either, that God gave them that charge on the tenth day of the first moneth mentioned in the former chapter, vers. 19. presently after they were passed over Jordan, (and indeed later then so this charge could not be given; for they were doubtlesse circumcised on the eleventh day, the very next day after their passing over Jordan, or else the anguish of their cutting, which used to be greatest on the third day after circumcision, Gen. 34.25. could not be, in any good measure, over on the fourteenth day at even, when they were to celebrate the Passe∣over) or else in a larger extent, namely, that at that time when God gave them di∣rections for their passing over Jordan, and those other things formerly related, he gave them also this charge, that when they were passed over Jordan they should cir∣cumcise those of the people that were as yet uncircumcised; and this may be thought the more probable; first, because then they might have the more time to provide the sharp knives here mentioned: and secondly, because then they might take order for the circumcising those of the two tribes and a half, whom they had left behind them on the other side Jordan, as likewise for their celebrating the Passeover, who in all probability were not left uncircumcised, when the rest of their brethren were cir∣cumcised. Secondly, what these knives were which Joshua was appointed to prepare for this service. The word in the Originall is translated by some, knives of edges, or sharp knives, and by others, knives of flints (for the word will bear both translati∣ons) and accordingly, some concieve that Joshua was here enjoyned to make so many sharp flints, or knives of flints, as were requisite for this service: and that be∣cause this tended the better to shadow forth our circumcision by Christ, who is our

rock: and others again conceive that he was onely to provide knives or rasours well sharpned wherewith to circumcise them; & indeed 1. because in the first institution of circumcision we find no such thing prescribed, as that it should be done with stones: and 2. because it cannot be well conceived how knives of flints, for the speedy cir∣cumcising of so many hundred thousand men could be on such a sudden purposely made, therefore I conceive that the sharpning, or at least the getting in a readinesse so many knives exactly sharpned, is all that was here enjoyned Joshua: Thirdly, why the Lord commanded this to be done immediately upon their entrance into Ca∣naan: of which these reasons may be given, to wit, 1. because being come to Gilgal, where the camp continued many years, and so not being to remove from one place to another as they had done formerly at the removall of the cloud, they had not that reason to forbear circumcision now, which they had before. 2. that this might signifie to them that it was by virtue of that covenant which God had made with their fathers, whereof circumcision was the outward seal, that they were now put into possession of the land of Canaan, and might the more courageously encoun∣ter the inhabitants, having received this badge of their adoption, the signe of circum∣cision: 3. that God might hereby make triall of their faith: and indeed a very hard triall it was if it be well considered. All that were the flower and strength of their armies were now to be circumcised, to wit, all that were born since their coming out of Egypt, and that was all under fourty years of age: and when they lay sore of their circumcision, how easie a matter it had been for their enemies, after the routing of those of the more aged that were not now circumcised, to have come up∣on the rest, and to have cut all their throats, we may see by the slaughter which the two sonnes of Jacob, Simeon and Levi, made amongst the Shechemites when they lay in the same condition, Gen. 34.25, 26. So that nothing could be more dange∣rous then that which God now enjoyned them. Had this been done when they were on the other side Jordan where the inhabitants were already destroyed, it might have been done farre more safely and securely: but now when they were hemmed in by the river Jordan in the land of their enemies, to weaken themselves so farre, that if they should come suddenly upon them, as they had reason to expect, they could be no way able to make any resistance; this was all one, in the sight of reason, as if they had been commanded to bind one another hand and foot, that the people of the land might come upon them and massacre them all. And thus I say the Lord made triall of their faith, to wit, whether in confidence of his protection they would do whatever he enjoyned them, though it seemed never so perillous in the judgement of their own reason. 4, because on the fourteenth day of this moneth at even they were to eat the Passeover, of which none might eat that were uncircumcised, Exod. 12.48. No uncircumcised person shall eat thereof. Yea, when they were once in possession of the land of Canaan, they were to observe all the precepts of the ceremoniall Law exactly, Deut. 12.8, 9, 10. and circumcision was the seal of the covenant whereby they were bound to the keeping of these Laws, whence it is, that the Apostle saith, Gal. 5.3. that every man that is circumcised, is a debter to the whole Law. But last of all, it may be questioned, why the circumcising of the Israelites given now in charge to Joshua, is called circumcising them again the second time? And to this I answer,

that the reason of this is, not because those that had been circumcised before were to be now circumcised again, (for that could not be) but because this ordinance of cir∣cumcision, which had been for some years omitted, was now to be put in practise again; Circumcise again the children of Israel the second time: That is, set on foot again the use of the Sacrament, which had now been forborn and intermitted these fourty years. The first time of circumcising was from the time that it was first enjoy∣ned Abraham unto their coming out of Egypt; since then they had not used it; and thence is it, that Joshua is commanded to begin again that holy rite the second time.

Vers. 3. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.] That is, according as God had commanded, Jo∣shua took order for the providing of sharp knives, and for the circumcising those of the Israelites that were as yet uncircumcised, and that was all that were under fourty years old, all that were born since their coming out of Egypt. And indeed, conside∣ring how many thousand there were of these, and how speedily this work was to be done, (for it was begun on the eleventh day of the moneth, and was to be so speedi∣ly dispatched that they might be able to eat the Passeover on the fourteenth day of the moneth at even) it was not possible that this could be done by Joshua himself, but we may rather well think, that all that were before circumcised were imployed in this service. As for the place where this was done, it was called upon this occasi∣on Gibeah-haazaloth, that is, the hill of foreskins, to wit, because there they did cast away or bury the foreskins of those that were circumcised.

Vers. 4. All the people that came out of Egypt, that were males, even all the men of warre died in the wildernesse, &c.] That is, all the people that were twenty years old and upward, Numb. 14.29. Your carcases shall fall in the wildernesse, and all that were numbred of you according to your whole number from twenty years old, and upward, which have murmured against me.

Vers. 5. But all the people that were born in the wildernesse by the way, as they came forth out of Egypt, them they had not circumcised.] To wit, because they were upon the way travelling towards the land of Canaan (as the words here seem to imply) and so could not conveniently circumcise their children. For after they were newly circumcised, rest was requisite, and it must needs be very dangerous to remove them, whilst they yet lay sore of their circumcision; though they stayed long in some places, yet they knew not beforehand of their stay, but were continually in ex∣pectation to remove upon the removing of the cloud that went before them. Had the Israelites sinned in this, it is not likely that either God, who severely punished them for other breaches of his Law would have passed by this so many years toge∣ther unpunished, yea unreproved; or that Moses, who smarted for the neglect of cir∣cumcision in his own familie, Exod. 4.24. would have suffered the people to runne on without check in so grosse a contempt of Gods ordinance. And therefore, either God gave them a speciall dispensation for this time of their travell, or else they knew that the rite of being circumcised the eighth day, was not so enjoyned that upon no occasion it might be differred (for what if at that time the child were sick and weak?) & there∣fore having so just a cause they did now intermit this duty of circumcision till they could come into the promised land.

Vers. 7. And their children, whom he raised up in their stead, them Joshua cir∣cumcised.] That is, those that were born in their travels: For those that were un∣der twenty years at their coming out of Egypt being now living, were already cir∣cumcised; so that Joshua brought into the land of Canaan, Israelites both circumci∣sed and uncircumcised, being herein a type of Christ, who hath made both one, Eph. 2.14. In whom there is no difference between Jew and Gentile, circumcision and uncircumcision, Col. 3.11.

Vers. 8. They abode in their places in the camp till they were whole.] To wit, no enemy attempting any thing against them, or once offering to molest them in this their weaknesse, no not so much as to scare them or put them in any fright. To try their faith and obedience, God enjoyns not circumcision on the other side of Jor∣dan, where they might have done it more safely and securely, without fear of their enemies taking advantage against them; but here in the very face of their enemies: now they found that there was no danger in trusting God, and doing what he en∣joyned them.

Vers. 9. And the Lord said unto Joshua, This day have I rolled away the re∣proch of Egypt from off you.] In this word rolled, the Lord seems to allude to the manner of circumcision, to wit, because when they were circumcised, their fore∣skinnes being slit up, were rolled upward, and then cut off and cast away. But the greatest difficulty in these words, is to know, why it is said, that in their circumcision the reproch of Egypt was rolled away from off them; and of this there are two rea∣sons given, both which are very probable: For first, some by the reproch of Egypt understand the reproches which the Egyptians did usually cast upon the Israelites, that they were fugitives and rebels, and had under a pretence of being Gods people, cast off the yoke of their lawfull Sovereigne; and these reproches of the Egyptians, they say, were now confuted by the circumcision of the Israelites, because it was the seal and mark of the choice that God had made of them to be his peculiar people, and that before they went down into Egypt out of Canaan, the land of promise, to which now they were returned. Had they continued still in their uncircumcision, wanting this badge of the speciall interest which God had in them, they might have seemed lyable to those reproches which the Egyptians cast upon them; but now by renew∣ing this seal of the ancient covenant which God had made with them, it was again made manifest that they had not revolted from their lawfull governours, but had onely embraced that libertie to which the Lord had restored them, who had long since taken them to be his peculiar people. But then secondly, others again by the reproch of Egypt, understand the uncircumcision of their flesh, and that because as circumcision was the glory of the Israelites, as being the outward badge of the co∣venant betwixt God and them, to wit, that he would be their God, and they should be his peculiar people; whence it is that Saint Paul reckons this amongst those things whereof he might glory in regard of the flesh, that he was circumcised the eighth day, Phil. 3.4 5. so uncircumcision was the reproch of other nations, in that it was the signe of their being aliens from the common-wealth of Israel, and strangers from the Covenant of promise, Eph. 2.11, 12. And thence we see with what contempt the Israelites were wont to speak of other nations in regard of their uncircumcision;

Who is this uncircumcised Philistim, saith David, that he should defie the armies of the living God? 1. Sam. 17.26. We dare not do this thing, say the sonnes of Jacob to Hamor and Shechem, to give our sister to one that is uncircumcised; for that were a reproch unto us. Now, say they, however uncircumcision was the common reproch of all nations, yet it is here called particularly the reproch of Egypt, be∣cause the Israelites lived amongst them, and were best acquainted with this reproch amongst them. Jn regard that they came out of Egypt, and were no doubt attired like the Egyptians, had they continued in their uncircumcision, they would have ra∣ther seemed to be uncircumcised Egyptians, then the Israel of God; but now being circumcised, this reproch of Egypt was rolled away from off them. And this I take to be the best exposition of these words.

Vers. 10. And the children of Israel encamped in Gilgal, and kept the Passeo∣ver, &c.] Both those that were of old circumcised, and those newly circumcised; for by the fourteenth day at even they might be well recovered of their cutting. It seems the Passeover also had been unto this time not celebrated, at least not by them that were uncircumcised. See Exod. 12.48.

Vers. 11. And they did eat of the old corn of the land on the morrow after the Passeover, unleavened cakes and parched corn in the self same day.] By parched corn here, must needs be meant the new corn of the present yeare, and that because, first, It is not probable that they used to parch any other but new corn, whilest it was yet soft: and secondly, Because else there should be nothing that was singular concerning this day noted in these words. For doubtles they did eat unleavened bread the day before this, together with the Passeover; they are the expresse words of the law of the Passeover, Exod. 12.8. They shall eat the flesh in that night, rost with fire, and unleavened bread; and therefore that which is here noted concerning this mor∣row after the Passeover, is, that then they did eat both unleavened cakes of the old corn of the land (which they might get out of the barns and granaries of the villa∣ges about them, the inhabitants being fled into the defenced cities, or further up into the countrey) and likewise of the new corn of that yeare parched, the self same day: for it was now just harvest time, as was noted before, Chap. 3.15. when they entred Canaan. That which is most questionable in these words, is, what day it was that is called here, the morrow after the Passeover? Some hold that it was on the fifteenth day of the moneth, and that because the Passeover was killed on the fourteenth day at even, Exod. 12.16. But because it is evident that by the Law of God they might not eat of the new corn of the land, till they had brought a sheaf of the first-fruits of their harvest unto the Priests, Levit. 23.14, Ye shall eat neither bread, nor parch∣ed corn, nor green ears untill the self same day that ye have brought an offering un∣to your God; and that they did on the sixteenth day of that moneth, the morrow af∣ter the sabbath, as it is there called, vers. 11. that is, the morrow after the feast of unleavened bread, which was on the fifteenth day; therefore I should think it farre more probable which others hold, to wit, that the sixteenth day was the morrow af∣ter the Passeover here spoken of, whereon the Israelites did eat both unleavened cakes of the old corn, and parched corn of the new, even the very same day whereon the sheaf of the first-fruits of their harvest was offered to the Lord; after the offer∣ing

whereof they might lawfully eat of the new corn, and not till then. Nor need it seem strange that the sixteenth day should be called the morrow after the Passeo∣ver here spoken of, because though they killed the Passeover on the fourteenth day at even, yet the evening or night wherein they did eat the Paschall Lambe, was the beginning of the fifteenth day, which might well therefore be called the day of the Passeover.

Vers. 12. And the manna ceased on the morrow after they had eaten the old corn of the land, &c.] Some Expositours are of opinion that this also is to be un∣derstood of the sixteenth day of the moneth, the same that is called in the foregoing verse, the morrow after the Passeover: and that because it cannot be denied but that the Israelites did eat unleavened cakes of the old corn of the land on the fifteenth day, which was the first day of the feast of unleavened bread. But since the text seems to make a manifest difference betwixt the morrow after the Passeover, vers. 11. where∣on they did eat unleavened cakes and parched corn; and the morrow after they had eaten of the old corn of the land, in this verse, when the manna ceased; therefore I think it more probable that the manna ceased on the seventeenth day of the moneth, and that is called the morrow after they had eaten of the old corn of the land, with reference to that which went before, vers. 11. to wit, the morrow after they had eat∣en (as was there said) unleavened cakes of the old corn of the land, and parched corn in the self same day. The reason why this is so expressely noted, that the man∣na ceased after the Israelites had begun to eat of the corn of the land, is because here∣by it was made evident, that the manna came not all this while they had enjoyed it from any naturall cause in the clouds; but was provided for them by an extraordinary way, during the time they wanted bread, by the Almighty power of God; who therefore now sent it no longer, when they were entred into a land flowing with milk and hony, where they had plenty not of corn onely, but of all other provision likewise that was requisite for them. And thus shall it be also with Gods people in heaven: As when the Israelites came to eat of the fruit of Canaan, manna ceased, so when we come to our heavenly Canaan, the word, the sacraments, and all other outward comforts shall cease, and that because our blisse, our life, and our fruition of God there, shall need none of these outward supports, Rev. 21.22, 23. And I saw no Temple therein; for the Lord God Almighty, and the Lambe are the Temple of it: And the citie had no need of the sunne, neither of the moon to shine in it, &c.

Vers. 13. And it came to passe when Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man, &c.] It is evident, that long after this the camp of the Israelites continued still in Gilgal: for it is said of the Gibeonites, chap. 9.6. that they went to Joshua unto the camp at Gilgal. But why then is it said here, that Joshua was by Jericho? I answer, first, That Gilgal, at least the outmost quarters of the camp in Gilgal were not farre from Jericho, and therefore we see it is said before, chap. 4.19. that they encamped at Gilgal in the east border of Jericho: and secondly, That though the camp was in Gilgal, yet Joshua might be come up nearer to Jericho upon some occasion, as happely to observe the countrey about it, to see where it might be best assailed, and so might see the vision here related, to wit, that he lift up his eyes and looked, and behold there stood a man over against him,

with his sword drawn in his hand. Being, it seems, alone by himself either to pray or meditate, or perhaps to view the strength of Jericho, on a sudden, not thinking of any such thing, as he looked up he saw a man stand before him with a drawn sword in his hand, and this was the sonne of God, the Angel of the Covenant, who now appeared thus to Joshua in the shape of a man, to encourage him with assurance that God would fight for him against the inhabitants of the land, and particularly to give him directions what course he should take against Jericho, as we may see in the following chapter, vers. 2. where of this man thus appearing to Joshua it is said, that the Lord, or Jehovah, said unto Joshua, See, I have given into thy hand Jericho, &c.

Vers. 14. And he said, Nay, but as a Captain of the host of the Lord am I now come.] That is, not for your adversaries am I here, but as a Captain of the Israe∣lites to fight for them.

Vers. 15. Loose thy shoe from off thy foot, &c.] See the note upon Exod. 3.5.