--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 224 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/224/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 224. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/224/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 224. Joshua · 10 of 30 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/224/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/224/#p-N ### Verse 26 [¶1] Joshua drew not his hand back - He was not only the general, but the standard-bearer or ensign of his own army, and continued in this employment during the whole of the battle. See on [Jos 8:18] (note). Some commentators understand this and [Jos 8:18] figuratively, as if they implied that Joshua continued in prayer to God for the success of his troops; nor did he cease till the armies of Ai were annihilated, and the city taken and destroyed. The Hebrew word כידון kidon, which we render spear, is rendered by the Vulgate clypeum, buckler; and it must be owned that it seems to have this signification in several passages of Scripture: (see [1Sam 17:6], [1Sam 17:45]; [Job 39:23]): but it is clear enough also that it means a spear, or some kind of offensive armor, in other places: see [Job 41:29]; [Jer 6:23]. I cannot therefore think that it has any metaphorical meaning, such as that attributed to the holding up of Moses's hands, [Exo 17:10-12], which is generally allowed to have a spiritual meaning, though it might be understood as the act of Joshua is here; and to this meaning an indirect glance is given in the note on the above place. But however the place in Exodus may be understood, that before us does not appear to have any metaphorical or equivocal meaning; Joshua continued to hold up or stretch out his spear, and did not slack from the pursuit till the forces of Ai were utterly discomfited. ### Verse 27 [¶3] Only the cattle and the spoil - In the case of Jericho these were all consigned to destruction, and therefore it was criminal to take any thing pertaining to the city, as we have already seen; but in the case before us the cattle and spoils were expressly given to the conquerors by the order of God. See [Jos 8:2]. ### Verse 28 [¶5] Unto this day - This last clause was probably added by a later hand. ### Verse 29 [¶7] The king of Ai he hanged on a tree - He had gone out at the head of his men, and had been taken prisoner, [Jos 8:23]; and the battle being over, he was ordered to be hanged, probably after having been strangled, or in some way deprived of life, as in the case mentioned [Jos 10:26], for in those times it was not customary to hang people alive. [¶8] As soon as the sun was down - It was not lawful to let the bodies remain all night upon the tree. See the note on [Deu 21:23]. The Septuagint say the king of Ai was hanged επι ξυλον διδυμον, upon a double tree, which probably means a forked tree, or something in the form of a cross. The tree on which criminals were hanged among the Romans was called arbor infelix, and lignum infelix, the unfortunate, ill-fated, or accursed tree. [¶9] Raise thereon a great heap of stones - This was a common custom through all antiquity in every country, as we have already seen in the case of Achan, [Jos 7:20]. ### Verse 30 [¶11] Then Joshua built an altar - This was done in obedience to the express command of God, [Deu 27:4-8] (note). ### Verse 32 [¶13] A copy of the law of Moses - משנה תורת mishneh torath, the repetition of the law; that is, a copy of the blessings and curses, as commanded by Moses; not a copy of the Decalogue, as some imagine, nor of the book of Deuteronomy, as others think; much less of the whole Pentateuch; but merely of that part which contained the blessings and curses, and which was to be read on this solemn occasion. See the note on [Deu 27:3]. ### Verse 33 [¶15] Half of them over against Mount Gerizim - See the arrangement of the whole of this business in the note and observations on [Deu 27:26] (note). And see also the notes on Deuteronomy 28:1-68 (note). ### Verse 35 [¶17] With the women and the little ones - It was necessary that all should know that they were under the same obligations to obey; even the women are brought forward, not only because of their personal responsibility, but because to them was principally intrusted the education of the children. The children also witness this solemn transaction, that a salutary fear of offending God might be early, diligently, and deeply impressed upon their hearts. Thus every precaution is taken to ensure obedience to the Divine precepts, and consequently to promote the happiness of the people; for this every ordinance of God is remarkable, as he ever causes the interest and duty of his followers to go hand in hand. [¶18] 1. It may be asked, Seeing God promised to deliver Ai into the hands of the Israelites, why needed they to employ so many men and so many stratagems in order to its reduction? To this it may be answered, that God will have man to put forth the wisdom and power with which he has endued him, in every important purpose of life; that he endued him with those powers for this very end; and that it would be inconsistent with his gracious design so to help man at any time as to render the powers he had given him useless. [¶19] 2. It is only in the use of lawful means that we have any reason to expect God's blessing and help. One of the ancients has remarked, "Though God has made man without himself he will not save him without himself;" and therefore man's own concurrence of will, and co-operation of power with God, are essentially necessary to his preservation and salvation. This co-operation is the grand condition, sine qua non, on which God will help or save. But is not this "endeavoring to merit salvation by our own works?" No: for this is impossible, unless we could prove that all the mental and corporeal powers which we possess came from and are of ourselves, and that we held them independently of the power and beneficence of our Creator, and that every act of these was of infinite value, to make it an equivalent for the heaven we wished to purchase. Putting forth the hand to receive the alms of a benevolent man, can never be considered a purchase-price for the bounty bestowed. For ever shall that word stand true in all its parts, Christ is the Author of eternal salvation to all them that Obey him, [Heb 5:9]. ### Introduction [¶21] All the kings of the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, unite them forces against Joshua, [Jos 9:1], [Jos 9:2]. The inhabitants of Gibeon, hearing what Joshua had done to Ai, sent ambassadors to him, feigning themselves to come from a very distant tribe, requesting a friendly alliance with him, [Jos 9:3-5]. Their address to Joshua, and the means they used to deceive the Israelites, [Jos 9:6-13]. The Israelitish elders are deceived, and make a league with them, which they confirm with an oath, [Jos 9:14], [Jos 9:15]. After three day they are informed that the Gibeonites belong to the seven Canaanitish nations, yet they spare their cities, [Jos 9:16], [Jos 9:17]. The congregation murmuring because of this, the elders excuse themselves because of their oath, [Jos 9:18], [Jos 9:19]. They purpose to make the Gibeonites slaves to the congregation, [Jos 9:20], [Jos 9:21]. Joshua calls them, and pronounces this sentence against them, [Jos 9:22], [Jos 9:23]. They vindicate themselves, and submit to their lot, [Jos 9:24], [Jos 9:25]. They are spared, and made hewers of wood and drawers of water to the congregation and to the altar, [Jos 9:26], [Jos 9:27]. ### Verse 1 [¶23] And it came to pass, when all the kings - heard thereof - From this account it appears that the capture and destruction of Jericho and Ai had been heard of to the remotest parts of the land, that a general fear of the Israelitish arms prevailed, and that the different dynasties or petty governments into which the land was divided, felt all their interests at stake, and determined to make the defense of their country a common cause. This was the most prudent step they could take in their circumstances, and therefore they entered into a confederation in order to arrest the progress of the Israelites. The Great Sea mentioned here is the Mediterranean Sea, the coasts of which were inhabited by the Phoenicians, Syrians, Sidonians, and Philistines. It is very likely that all these united with the Canaanites for their common safety. ### Verse 3 [¶25] The inhabitants of Gibeon heard - These alone did not join the confederation. Gibeon is supposed to have been the capital of the Hivites. In the division of the land it fell to the lot of Benjamin, [Jos 18:25], and was afterwards given to the priests, [Jos 21:17]. See the note on [Jos 10:2]. ### Verse 4 [¶27] They did work wilily - Finesse of this kind is allowed by the conduct of all nations; and stratagems in war are all considered as legal. Nine tenths of the victories gained are attributable to stratagem; all sides practice them, and therefore none can condemn them. Much time and labor have been lost in the inquiry, "Did not the Gibeonites tell lies?" Certainly they did, and what is that to us? Does the word of God commend them for it? It does not. Are they held up to us as examples! Surely no. They did what any other nation would have done in their circumstances, and we have nothing to do with their example. Had they come to the Israelites, and simply submitted themselves without opposition and without fraud, they had certainly fared much better. Lying and hypocrisy always defeat their own purpose, and at best can succeed only for a short season. Truth and honesty never wear out. [¶28] Old sacks - and wine bottles, old, etc. - They pretended to have come from a very distant country, and that their sacks and the goat-skins that served them for carrying their wine and water in, were worn out by the length of the journey. ### Verse 5 [¶30] Old shoes and clouted - Their sandals, they pretended had been worn out by long and difficult travelling, and they had been obliged to have them frequently patched during the way; their garments also were worn thin; and what remained of their bread was mouldy - spotted with age, or, as our old version has it, bored - pierced with many holes by the vermin which had bred in it, through the length of the time it had been in their sacks; and this is the most literal meaning of the original נקדים nikkudim, which means spotted or pierced with many holes. The old and clouted shoes have been a subject of some controversy: the Hebrew word בלות baloth signifies worn out, from בלה balah, to wear away; and מטלאות metullaoth, from טלא tala, to spot or patch, i.e., spotted with patches. Our word clouted, in the Anglo-Saxon signifies seamed up, patched; from clout, rag, or small piece of cloth, used for piecing or patching. But some suppose the word here comes from clouet, the diminutive of clou, a small nail, with which the Gibeonites had fortified the soles of their shoes, to prevent them from wearing out in so long a journey; but this seems very unlikely; and our old English term clouted - seamed or patched - expresses the spirit of the Hebrew word. ### Verse 6 [¶32] Make ye a league with us - כרתו לנו ברית kirethu lanu berith, cut, or divide, the covenant sacrifice with us. From this it appears that heathenism at this time had its sacrifices, and covenants were ratified by sacrificing to and invoking the objects of their adoration. ### Verse 7 [¶34] Peradventure ye dwell among us - It is strange they should have had such a suspicion, as the Gibeonites had acted so artfully; and it is as strange that, having such a suspicion, they acted with so little caution. ### Verse 8 [¶36] We are thy servants - This appears to have been the only answer they gave to the question of the Israelitish elders, and this they gave to Joshua, not to them, as they saw that Joshua was commander-in-chief of the host. [¶37] Who are ye? and from whence come ye? - To these questions, from such an authority, they felt themselves obliged to give an explicit answer; and they do it very artfully by a mixture of truth, falsehood, and hypocrisy. ### Verse 9 [¶39] Because of the name of the Lord thy God - They pretend that they had undertaken this journey on a religious account; and seem to intimate that they had the highest respect for Jehovah, the object of the Israelites' worship; this was hypocrisy. [¶40] We have heard the fame of him - This was true: the wonders which God did in Egypt, and the discomfiture of Sihon and Og, had reached the whole land of Canaan, and it was on this account that the inhabitants of it were panic-struck. The Gibeonites, knowing that they could not stand where such mighty forces had fallen, wished to make the Israelites their friends. This part of their relation was strictly true. ### Verse 11 [¶42] Wherefore our elders, etc. - All this, and what follows to the end of [Jos 9:13], was false, contrived merely for the purpose of deceiving the Israelites, and this they did to save their own lives; as they expected all the inhabitants of Canaan to be put to the sword. ### Verse 14 [¶44] The men took of their victuals - This was done in all probability in the way of friendship; for, from time immemorial to the present day, eating together, in the Asiatic countries, is considered a token of unalterable friendship; and those who eat even salt together, feel themselves bound thereby in a perpetual covenant. But the marginal reading of this clause should not be hastily rejected.