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Joshua Chapter
Five
New King James Version (NKJV)
INTRODUCTION TO JOSHUA 5
The
Canaanites being dispirited on the passage of the children of Israel through
Jordan
Joshua 5:1; Joshua
is ordered to circumcise such of the people of Israel that were uncircumcised
Joshua 5:2; in
order to their eating of the passover
which was now to be kept
Joshua 5:10; and
they being now provided with corn sufficient
the manna ceased
Joshua 5:11; and
there appeared to Joshua a divine Person
in an human form
to encourage and
direct him what to do in the conquest of the land
and particularly Jericho
Joshua 5:13.
Joshua 5:1 So
it was
when all the kings of the Amorites who were on the west side of
the Jordan
and all the kings of the Canaanites who were by the sea
heard that the Lord
had dried up the waters of the Jordan from before the children of Israel until
we[a] had
crossed over
that their heart melted; and there was no spirit in them any
longer because of the children of Israel.
YLT
1And it cometh to pass when
all the kings of the Amorite which [are] beyond the Jordan
towards the sea
and all the kings of the Canaanite which [are] by the sea
hear how that
Jehovah hath dried up the waters of the Jordan at the presence of the sons of
Israel till their passing over
that their heart is melted
and there hath not
been in them any more spirit because of the presence of the sons of Israel.
And it came to pass
when all the kings of the Amorites
which were
on the side of Jordan westward
.... On the side the Israelites were now on;
and this is observed
to distinguish them from the other kings of the Amorites
beyond Jordan
on the eastern side
who were already conquered by the
Israelites
Sihon and Og
who seem to be a colony that went over from the
Amorites in Canaan
and possessed themselves of that part of the land of Moab.
These seem to be put for several others of the nations of the land not
mentioned
who doubtless were as much dispirited as they; and they are the
rather mentioned
because they were a principal nation
and a very powerful and
warlike one
see Amos 2:9.
and all the kings of the Canaanites which were by the sea; the
Mediterranean sea; the Septuagint version calls them the kings of Phoenicia;
and that which was strictly and property so lay on that coast
in which were
the cities of Tyre and Sidon
though the whole land of Canaan was sometimes so
called; unless this is to be understood
either of the dead sea
or of the sea
of Galilee; of which Canaanites
see Numbers 13:29;
however
be they the one or the other
or both
as most likely
when they
heard that the Lord had dried up the waters of Jordan from before
the children of Israel
until we were passed over
that their heart melted
neither was there spirit in them any more
because of the children
of Israel; they lost all their courage
and never recovered it any more;
concluding it was all over with them
since such wonderful things were done for
them by the Lord: the word "we" shows that the writer of this history
was one that passed over Jordan
and who can be supposed but Joshua himself?
this circumstance
I think
strongly corroborates that opinion.
Joshua 5:2 2 At that time the Lord said to
Joshua
“Make flint knives for yourself
and circumcise the sons of Israel
again the second time.”
YLT
2At that time said Jehovah
unto Joshua
`Make for thee knives of flint
and turn back
circumcise the sons
of Israel a second time;'
At that time the Lord said unto Joshua
.... When the
people had passed over Jordan
and had pitched in Gilgal
and Joshua had set up
the stones there; and particularly when the dread of them had seized the
inhabitants of Canaan
and deprived them of all their courage; and so was a fit
time for the execution of what is next ordered
and seems designed in the
providence of God among other things particularly for that:
make them sharp knives; not that Joshua was to
make them himself
but to order them to be made; for a considerable number
would be wanted for the use to be made of them: the Targum calls them sharp
razors; and Ben Gersom says they were made of brass
more likely of iron or
steel
which perhaps he means; but the Hebrew text is
"knives of
rocks"
"flints" or "stones"; and so MaimonidesF16Moreh
Nevochim
par. 1. c. 16. interprets the words
and as they are rendered in
various versionsF17הרבות צרים μαχαιρας
πετρινας
Sept. "cultros lapideos"
V. L. "cultros
petrarum"
Munster
Montanus
Piscator. ; with such an instrument Zipporah
circumcised her son; and like them were the "samia testa"F18Plin.
Nat. Hist. l. 35. c. 12. Arnob. adv. Gentes
l. 5. p. 189.
with which the
priests of the mother of the gods were castrated; and the "saxum
acutum" of OvidF19Fast. l. 4. ver. 237. ; and such the
Americans used in slaying beasts
and the EgyptiansF20Herod.
Euterpe
sive
l. 2. c. 86. in the dissecting of their dead bodies; and which
the Talmudists allow of as lawful; and in the east the Jews to this day use
knives of stone in circumcisionF21Vid. Pfeiffer. Dubia Vexata
cent.
2. loc. 46. ; See Gill on Exodus 4:25.
and circumcise again the children of Israel the second time; not that
circumcision was to be repeated on them that had been circumcised already
who
had found out ways and means to draw over the foreskin again
as some in later
times did; or who had been imperfectly circumcised according to the rite
enjoined by Abraham
which some Jewish writers say was not perfect; neither of
which was the case. Kimchi
and so Ben Melech
interpret the word
"oftentimes"
frequently
one time after another; as if the sense was
Joshua was to
circumcise them
or take care they were circumcised
some at one time
and some
at another
until the whole was finished; but this is not what is meant
it
refers to a former general circumcision; not to the circumcision
as first
administered in Abraham's time
for there had been a multitude of instances of
it since that time; but to the circumcision of the Israelites at
about
or
quickly after their coming out of Egypt; either before their eating of their
first passover
the night they went out of Egypt
as JarchiF23So in
Pirke Eliezer
c. 29. ; or rather some time in the three days' darkness of the
Egyptians
as Dr. LightfootF24Works
vol. 1. p. 40. thinks; or else
when they were about Sinai
just before the celebration of the passover there
Numbers 9:1; from
which time it had been neglected; not cause unnecessary
while they were in the
wilderness
to distinguish them from others
which was not the principal
at
least not the only use of it; nor because forbidden the Israelites for their
disobedience
murmurings
and rebellion
it not being probable that God should
prohibit the observance of a command of his on that account; nor so much
through criminal neglect
at least contempt of it
as because of their frequent
journeying
and the inconvenience of performing it
being always uncertain
when they had pitched their tents
how long they should stay
and when they
should remove
since this depended upon the taking up of the cloud; wherefore
unless they could have been sure of a continuance for a proper time
it was not
safe to administer it; and now it was enjoined
partly because they were about
to celebrate the passover
which required circumcision in all that partook of
it
Exodus 12:43; and
partly because they had now entered into the land of Canaan
which was given
them in the covenant of circumcision
Genesis 17:8;
wherefore it became them now to observe it
and as typical of spiritual
circumcision
necessary to the heavenly Canaan
as well as to distinguish them
from the uncircumcised Canaanites they were coming among; and they did not
think themselves under obligation to observe it till they came to settle in
that land
as some think
who hereby account for their long neglect of it.
Joshua 5:3 3 So Joshua made flint
knives for himself
and circumcised the sons of Israel at the hill of the
foreskins.[b]
YLT
3and Joshua maketh for him
knives of flint
and circumciseth the sons of Israel at the height of the
foreskins.
And Joshua made him sharp knives
and circumcised the children of
Israel
.... Not that Joshua circumcised them himself
any more than he
made the knives himself
but he ordered both to be done
and took care that
they were done. And as any that had skill might make the knives
so might any
circumcise; circumcision was not restrained to any order of men
not to the
priests and Levites
but any might perform it; so that though the number to be
circumcised was great
it might soon be finished: and this was done
at the hill of the foreskins; as the place was
afterward called from hence; these being heaped up one upon another
made a
hill of them
as the Jews sayF25Pirke Eliezer
ut supra. (c. 29.)
Jarchi in loc.
being covered with dust. This circumcision performed by
Joshua
or his orders
was typical of the spiritual circumcision without hands
which those that believe in Jesus
the antitype of Joshua
partake of.
Joshua 5:4 4 And this is the
reason why Joshua circumcised them: All the people who came out of Egypt who
were males
all the men of war
had died in the wilderness on the way
after they had come out of Egypt.
YLT
4And this [is] the thing
[for] which Joshua circumciseth [them]: all the people who are coming out of
Egypt
who are males
all the men of war have died in the wilderness
in the
way
in their coming out of Egypt
And this is the cause why Joshua did circumcise
.... Or the
reason of the command given him to circumcise the children of Israel at this
time
namely
what follows:
all the people that came out of Egypt that were males
even
all the men of war; meaning such that were twenty years old
and upwards:
died in the wilderness
by the way
after they came out of Egypt; not directly
but in a course of forty years
as they journeyed through the wilderness; this
is to be understood with an exception of Joshua
Caleb
Eleazar
&c. but
then there was a large number who were under twenty years of age
that came out
of Egypt
and were now living.
Joshua 5:5 5 For all the people who
came out had been circumcised
but all the people born in the wilderness
on
the way as they came out of Egypt
had not been circumcised.
YLT
5for all the people who are
coming out were circumcised
and all the people who [are] born in the
wilderness
in the way
in their coming out from Egypt
they have not
circumcised;
Now all the people that came out were circumcised
.... All that
came out of Egypt
and males
were circumcised
whether under or above twenty
years of age; for though it is possible all were circumcised before they came
out of Egypt
which favours the opinion of Dr. Lightfoot
that they might be
circumcised during the three nights' darkness of the Egyptians
when they could
take no advantage of it
as Levi and Simeon did of the Shechemites; and which
seems more probable than that it should be on the night they came out of Egypt
when many must have been unfit for travelling
and seems preferable to that of
their being circumcised at Mount Sinai
which was a year after their coming out
of Egypt:
but all the people that were born in the wilderness by the
way
as they came forth out of Egypt
them they had not circumcised; the reasons
of which neglect; See Gill on Joshua 5:2. The
phrase
"by the way"
seems to point at the true reason of it
at
least to countenance the reason there given
which was on account of their
journey; that is
their stay at any place being uncertain and precarious; so
the Jews sayF26Pirke Eliezer
ut supra. (c. 29.)
because of the
affliction or trouble of journeying
the Israelites did not circumcise their
children. This is to be understood of all males only born in the wilderness
they only being the subjects of circumcision.
Joshua 5:6 6 For the children of Israel
walked forty years in the wilderness
till all the people who were men
of war
who came out of Egypt
were consumed
because they did not obey the
voice of the Lord—to
whom the Lord
swore that He would not show them the land which the Lord had sworn to
their fathers that He would give us
“a land flowing with milk and honey.”[c]
YLT
6for forty years have the
sons of Israel gone in the wilderness
till all the nation of the men of war
who are coming out of Egypt
who hearkened not to the voice of Jehovah
to whom
Jehovah hath sworn not to show them the land which Jehovah sware to their
fathers to give to us
a land flowing with milk and honey
are consumed;
For the children of Israel walked forty years in the wilderness
.... Wanting a
few days
the round number is given: not forty two
as the Septuagint version:
till all the people that were men of war
which came out of
Egypt
were consumed; all that were above twenty years of age
excepting Joshua and Caleb:
because they obeyed not the voice of the Lord; but murmured
against him
and against his servants
and particularly against Aaron
being
the high priest; and chiefly because of the report of the spies
and their
murmurs then
which so incensed the Lord against them
that he threatened them
with an entire consumption of their carcasses
and which accordingly was
fulfilled
to which the following clause refers:
unto whom the Lord sware
that he would not show them the land
which the Lord sware unto their fathers that he would give us
a land that
floweth with milk and honey; see Numbers 14:23.
Joshua 5:7 7 Then Joshua circumcised
their sons whom He raised up in their place; for they were
uncircumcised
because they had not been circumcised on the way.
YLT
7and their sons He raised up
in their stead
them hath Joshua circumcised
for they have been uncircumcised
for they have not circumcised them in the way.
And the children whom he raised up in their stead
them
Joshua circumcised
.... Who were born to them in the wilderness
and succeeded them
some of which might be near forty years of age; as for those that were born
before
of which there might be many now living
they had been circumcised
already
but others
were not:
for they were circumcised
because they had not circumcised them
by the way; or while journeying the forty years in the wilderness; which
as
before observed
seems to be the true reason of the omission of circumcision.
Joshua 5:8 8 So it was
when they had
finished circumcising all the people
that they stayed in their places in the
camp till they were healed.
YLT
8And it cometh to pass when
all the nation have completed to be circumcised
that they abide in their
places in the camp till their recovering;
And it came to pass
when they had done circumcising all the
people
.... Which seems as if it was done in one day
even on the same
day they passed over Jordan
and came to Gilgal; though Bishop UsherF1Annales
Vet. Test. p. 38. thinks it was the day following; and so the JewsF2Seder
Olam Rabba
c. 11. p. 31. say it was on the eleventh of Nisan:
that they abode in their places in the camp till they were whole: till the wound
made by circumcision was healed; now as it was on the tenth day they passed
over Jordan
and came to Gilgal
where they were circumcised
there were three
entire days between that and the fourteenth
when they kept the passover;
during which time they kept within their tents in the camp
being unfit to move
from thence
for on the third day of circumcision they were usually sore
Genesis 34:25; but
being well on the fourth
were able to attend the passover. As the providence
of God greatly appeared in favour of Israel
by causing a dread to fall on
their enemies
that they durst not sally out of the city and attack them; so it
showed great faith in Joshua
and the Israelites
to administer circumcision at
this time
just as they were landed in an enemy's country; and when the waters
of Jordan were returned
and there was no going back
and if they could
as
they were not in a condition to fight
so not to flee.
Joshua 5:9 9 Then the Lord said to
Joshua
“This day I have rolled away the reproach of Egypt from you.” Therefore
the name of the place is called Gilgal[d] to this
day.
YLT
9and Jehovah saith unto
Joshua
`To-day I have rolled the reproach of Egypt from off you;' and [one]
calleth the name of that place Gilgal unto this day.
And the Lord said unto Joshua
.... Out of the
tabernacle:
this day have I rolled away the reproach of Egypt from off you; either the
reproach of being reckoned office same religion with the Egyptians
they now
having observed the command of the Lord
and thereby declared themselves to be
his servants and worshippers
which sense Ben Gersom mentions; or else the
reproach with which the Egyptians reproached them
that they were brought out
from them into the wilderness for evil
to be destroyed there
they now being
safely arrived in the land of Canaan; which tense he seems to approve of
and
so Abarbinel: or rather by it is meant the reproach of being bondmen
and
slaves
as they were in Egypt
having now entered upon their inheritance
they
as free men
the sons of Abraham
Isaac
and Jacob
were heirs unto; and perhaps
it was this sense of the phrase led JosephusF3Antiqu. l. 5. c. 1.
sect. 11. to give a wrong interpretation of the word "Gilgal"
which
he says signifies "liberty": and adds
"for
having passed the
river
they knew they were free from the Egyptians
and from troubles in the
wilderness;'though the more commonly received sense is
that this reproach is
to be understood of uncircumcision
which was the reproach of the Egyptians
they at this time not using circumcision they afterwards did
when some of the
nations thereabout used it
who descended
from Abraham
as the Midianites
Ishmaelites
Arabians
and Edomites:
wherefore the name of the place is called Gilgal unto this day; which
signifies "rolling"F4A גלל
"volvit
devolvit"
Buxtorf. ; so that when it is met with before
it
is so called by anticipation.
Joshua 5:10 10 Now the children of Israel
camped in Gilgal
and kept the Passover on the fourteenth day of the month at
twilight on the plains of Jericho.
YLT
10And the sons of Israel
encamp in Gilgal
and make the passover on the fourteenth day of the month
at
evening
in the plains of Jericho;
And the children of Israel encamped in Gilgal
.... Not after
their circumcision
but before
and where they continued encamped during that
and until the passover had been kept by them; this was little more than a mile
from Jericho; see Gill on Joshua 4:19
and kept the passover on the fourteenth day of the month at even; exactly as it
was ordered to be observed
and was observed when first kept
Exodus 12:6
in the plains of Jericho: a proper place both for
their encampment
and the celebration of the passover
and where very likely
they met with lambs enough for their purpose
which belonged to the inhabitants
of Jericho; or however being now got into the good land
they needed not
and
were under no temptation of sparing their own: historians agree
as StraboF5Geograph.
l. 16. p. 525.
JosephusF6De Bello Jud. l. 4. c. 8. sect. 2.
and
others
that Jericho was seated in a plain.
Joshua 5:11 11 And they ate of the produce
of the land on the day after the Passover
unleavened bread and parched grain
on the very same day.
YLT
11and they eat of the old
corn of the land on the morrow of the passover
unleavened things and roasted
[corn]
in this self-same day;
And they did eat the old corn of the land
.... That of
the last year
as some versionsF7מעבור
"de frumento praeteriti anni"
Montanus; sic
Munster
Tigurine
version
Vatablus.
which agree with ours; in which they seem to follow the
Jewish writers
who
as particularly Kimchi
Gersom
and Ben Melech
interpret
it of the old corn
for this reason
because they might not eat of the new
until the wave sheaf was offered up
Leviticus 23:10; of
which old corn they suppose the unleavened cakes were made
and was also
parched corn
though that word the Septuagint version translates
"new"; and indeed were it not for the above law
there does not seem
to be any reason for rendering it old corn
only corn of the land
as the
Septuagint does; and there is some difficulty how they should get at the old
corn
which it may be supposed was laid up in the granaries
when Jericho was
close shut up
and none went in or out; unless they met with it in some of the
villages near at hand
or it was brought them by the traders in corn
of whom
they bought it
or found it in some houses and barns without the city:
on the morrow after the passover; which Kimchi and Ben
Gersom say was on the fifteenth of Nisan
the passover being on the fourteenth;
but if the morrow after the passover is the same with the morrow after the
Sabbath
Leviticus 23:11; that
was the sixteenth of Nisan; and so Jarchi here says
this is the day of waving
the sheaf
which was always done on the sixteenth: it is difficult to say which
day is meant; if it was the sixteenth
then it may refer to what they ate on
that day
after the sheaf was offeredF8So in Seder Olam Rabba
c.
11. p. 31. ; if it was the fifteenth
it seems necessary to understand it of
the old corn; and such they must have to make their unleavened cakes of
both
for the passover on the fourteenth
and the Chagigah
or feast of unleavened
bread
which began the fifteenth
as it follows:
unleavened bread
and parched corn in the selfsame day; unleavened
bread
for the uses before mentioned
they were obliged to
and parched corn
for their pleasure; but new corn
as the Septuagint render it
was expressly
forbidden before the waving of the sheaf
Leviticus 23:14;
and therefore old corn seems to be meant; this was just forty years to a day
from their coming out of Egypt.
Joshua 5:12 12 Then the manna ceased on
the day after they had eaten the produce of the land; and the children of
Israel no longer had manna
but they ate the food of the land of Canaan that
year.
YLT
12and the manna doth cease on
the morrow in their eating of the old corn of the land
and there hath been no
more manna to the sons of Israel
and they eat of the increase of the land of
Canaan in that year.
And the manna ceased on the morrow after they had eaten of the old
corn of the land
.... There being now no further need of it; miracles are not
wrought or continued when unnecessary; for the ceasing of the manna shows
that
it was not a common but an extraordinary provision. The ceasing of the manna
which
was a type of Christ
may signify the cessation of Gospel ordinances
in which
Christ is held forth as food for his people. These are to continue till all the
spiritual Israel of God have passed over the river Jordan
or death
even until
the end of the world
and then to cease
Matthew 28:19; the
eating of the old corn may signify the glories of the future state
the joys
and happiness of the heavenly Canaan
prepared for those that love the Lord
from the foundation of the world; it may denote those ancient things the saints
will feed and live upon to all eternity; the eternal love of the three divine
Persons
electing grace
the ancient settlements of grace
the everlasting
covenant of grace
and the blessings of it; the glorious Mediator of it
that
was set up from everlasting
and the grace given to them in him before the
world began:
neither had the children of Israel manna any more; having no
more need of it
as the saints in heaven will stand in no more need of Gospel
ordinances:
but they did eat of the fruit of the land of Canaan that year; the increase
of the land
not only of the fields
but of the vineyards and oliveyards
which
they had neither sown nor planted
see Deuteronomy 6:10;
which may denote the plenty and variety of the joys of heaven
and glories of
the future state; the various fruits which grow on Christ
the tree of life
brought forth every month
or continually; all which will be enjoyed through
the free grace of God
without the works or merits of men.
Joshua 5:13 13 And it came to pass
when
Joshua was by Jericho
that he lifted his eyes and looked
and behold
a Man
stood opposite him with His sword drawn in His hand. And Joshua went to Him and
said to Him
“Are You for us or for our adversaries?”
YLT
13And it cometh to pass in
Joshua's being by Jericho
that he lifteth up his eyes
and looketh
and lo
one standing over-against him
and his drawn sword in his hand
and Joshua
goeth unto him
and saith to him
`Art thou for us or for our adversaries?'
And it came to pass
when Joshua was by Jericho
.... Or
"in Jericho"F9ביריחו εν ιεριχω
Sept. in Jericho
Pagninus
Montanus. ; not in the city itself
but in the border of it
as Kimchi and Ben Melech; or on the side of it
as
Jarchi; on one side of which he was reconnoitring by himself
very probably
seeking for a proper place where to make his first attack; or if he could find
out some avenue to the city
whereby he could enter more easily; or it may be
he was meditating a scheme how to subdue the city; and it is very likely
praying to God that he would direct him
and succeed him. Ben Gersom interprets
it
his thoughts were in Jericho; and both he
and Abarbinel
suppose
that
what follows was in a vision of prophecy
that it seemed to him that he was in
Jericho
and saw a person
as after described
and was only a dream or night vision;
but
no doubt
whether this was in the day or in the night
which is not
certain
it was a real sight that Joshua had
or one really appeared to him as
a man
as after related:
that he lifted up his eyes
and looked; his eyes
before looked downwards
as the eyes of a person in deep study and meditation
usually do:
and
behold
there stood a man over against him; not a mere
man
nor a created angel in an human form
but a divine Person in such a form
even the Son of God
who frequently appeared in this manner to the patriarchs;
as is clear from the worship paid unto him by Joshua
by his calling him Lord
and owning himself to be his servant; and by the ground on which he stood
being holy through his presence
as well as by his title
the Captain of the
Lord's host. Jarchi says
this is Michael
which
if understood of Michael the
uncreated angel
the head of all principality and power
is right
who is
always meant by Michael
whenever he is spoken of in Scripture; and so this is
interpreted by the ancient JewsF11Bereshit. Rabba
sect. 97. fol.
84. 2. Nachmanides in loc. of the Angel the Redeemer:
with his sword drawn in his hand; who sometimes is said to
have a twoedged one come out of his mouth
and sometimes one girt on his thigh
and here with one drawn out of the scabbard
to justify the war with the
Canaanites
and to encourage Joshua to proceed in it. His sword has been drawn
against his enemies
and those of his people from the beginning
ever since the
fall of man
when enmity commenced between him and the seed of the serpent; it
appeared drawn when here on earth combating with all our spiritual enemies
and
will never be put up until all enemies are put under his feet:
and Joshua went unto him; which showed great
courage
presence of mind
and magnanimity:
and said unto him
art thou for us
or for our adversaries? by his
appearing in this warlike posture
he concluded it was to take on one side or
the other
either on the side of Israel
or of the Canaanites; and he seemed to
suspect that it was on the side of the latter
and that he was one that was
come to defy the armies of Israel
as Goliath afterwards did
1 Samuel 17:8; and
to engage in a single combat with Joshua their general
and so decide the war;
in which
had this been the case
Joshua was ready to fight with him.
Joshua 5:14 14 So He said
“No
but as
Commander of the army of the Lord I have now come.” And
Joshua fell on his face to the earth and worshiped
and said to Him
“What does
my Lord say to His servant?”
YLT
14And He saith
`No
for I
[am] Prince of Jehovah's host; now I have come;' and Joshua falleth on his face
to the earth
and doth obeisance
and saith to Him
`What is my Lord speaking
unto His servant?'
And he said
nay
.... Not for or on the side of their
adversaries was he come
as Joshua suspected at the first sight of him; the
Septuagint version is
"he said unto him"
taking לא
for לו
as it sometimes is:
but as Captain of the host of the Lord am I now come; of the host
of the Lord both in heaven and in earth
angels and men
and particularly of
the people of Israel
called the armies and host of the Lord
Exodus 7:4; so that
though Joshua was general
Christ was Generalissimo; and so Joshua understood
him
and therefore showed a readiness to do whatsoever he should command him;
the spiritual Israel of God
the church
is in a militant state
and has many
enemies to combat with
sin
Satan
the world
and false teachers; Christ is
their Leader and Commander
the Captain of their salvation
and has all
necessary qualifications or wisdom
courage
and might
for such an office; see
Isaiah 55:4
and Joshua fell on his face to the earth; in reverence
of this divine and illustrious Person
whom he perceived to be what he was:
and did worship; gave him religious worship and adoration
which had he been a created angel he would not have given to him
nor would
such an one have received it
Revelation 19:10
and said unto him
what saith my Lord unto his servant? that is
what
commands had he to lay upon him
and he was ready to execute them? he was
heartily willing to be subject to him as the chief general of the Israelitish
forces
and to consider himself
and behave
as an officer under him
and to
obey all orders that should be given.
Joshua 5:15 15 Then the Commander of the Lord’s army said to
Joshua
“Take your sandal off your foot
for the place where you stand is
holy.” And Joshua did so.
YLT
15And the Prince of Jehovah's
host saith unto Joshua
`Cast off thy shoe from off thy foot
for the place on
which thou art standing is holy;' and Joshua doth so;
And the Captain of the Lord's host said unto Joshua
.... As a
trial and proof of his obedience to him:
loose thy shoe from off thy foot; which is to be
understood literally
as when the like was commanded Moses at Horeb
Exodus 3:5; though
some interpret it figuratively; as Abarbinel
"remove from thee such
thoughts that thou shall take this city by strength:"
for the place whereon thou standest is holy; because of
the presence of this Person
and as long as he was there
though afterwards was
as another place; the Jewish commentator
last mentioned
thinks this intimates
that the city
and all in it (and all round about it)
should be
"cherem"
devoted
and so be holy to the Lord:
and Joshua did so; loosed his shoe from his foot
in obedience
to the Captain of the Lord's host
thereby giving proof of his readiness
willingness
and alacrity to serve under him.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)