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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)