Commentaria in Josue
HE SAW A MAN STANDING OVER AGAINST HIM.—In Hebrew, opposite him. This Angel was in the appearance of a gebir, that is of a man. Hence some think that he was Gabriel.
HOLDING A DRAWN SWORD,—like one fighting; and therefore girt also with helmet, breastplate and belt, as Serarius thinks. God or an Angel is wont to assume a form, appearance and habit suited to the person and the matter concerning which he appears and for which he appears. A drawn and flashing sword, therefore, in the hand of a strong man, represents God’s power and vengeance to Josue, as standing by his soldier and leader, and present and ready for accomplishing so bloody a war against Jericho. So Rupert. So Christ appeared to Magdalen in the garden as a gardener, to the two disciples on their journey as a pilgrim, to Stephen standing and contending as standing, Acts vii, 55.
AND HE WENT TO HIM.—The Septuagint, he approached him. Note here the intrepid courage of Josue, by which alone he meets one armed, and greets him in words which clearly decide either a duel or friendship.
Some think that Josue supposed this man to be a man, not an Angel, and said to him: Art thou one of ours, or of the Chanaanites? Hence the Angel adds:
14. NO.—I am not yours or come out of your camp, nor of the adversaries, but I am an Angel of God. So Abulensis, Serarius and others. On the contrary Josue seems from the so august form of the man to have known, or at least suspected, him to be the tutelary Angel either of the Hebrews or of the Chanaanites, “Art thou one of ours, or of our adversaries?” So Origen here, homily 4, who says that Josue doubted whether this Angel were good or evil. So also St. Gregory, Arias Montanus and others. The Chaldee favours it, rendering: Hast thou come to help us, or our enemies?
Moreover Jobius the Monk in Photius in his Library, with many others, writes that Josue indeed knew the Angel, and wished to discern whether he were the guardian of friends or of enemies, in this fashion nearly. For many things showed Josue that he was neither one of the hostile line, nor of his own army, in that he had suddenly stood by, which none of the adversaries would dare, either to pass through the midst of the enemy’s forces or to come into the commander’s sight; nay that, using so great boldness, he had done nothing hostile at all; otherwise it was not for a most wise commander to be ignorant what was the dress and equipment of his fellow tribesmen, and likewise of aliens. But Josue indeed knew that vision to be one of the intelligent spirits; but he desired to know this, whether that which appeared were of the enemies, or of that army which protected Israel.
Tropologically, in like manner we must act with the instincts and impulses of the soul, and ask: if they are sent by a good Angel, let them be admitted; if by an evil one, let them be repelled.
Hence St. Gregory also, book xxxiii of the Morals, chapter xxii, says that Josue here feared the illusion of the devil: for “Satan himself transformeth himself into an angel of light. Josue feared, when seeing the Angel he inquired to what party he belonged, saying: Art thou one of ours, or of our adversaries? that if he were of an adverse power, by the very fact that he knew himself suspected, he might recoil from the illusion.”
The same is held by Blessed Peter Damian, book ii, epistle 7, which in order is 28.
Morally, St. Antony in St. Athanasius, from this saying and deed of Josue, taught that we ought to do the same in any fear, temptation or horror, especially when spectres or phantoms strike us, that we boldly attack them and ask who they are and whence they come. For by this boldness we shall dispel all fear and the wiles of the devil. Hear St. Antony: “When any vision shall present itself to you, boldly ask who he is and whence he has come; and without delay, if it be a revelation of the saints, fear will be turned into joy by angelic consolation. But if it be a temptation of the devil, it vanishes at the questionings of a faithful soul: because it is the greatest sign of security to ask, Who art thou, and whence? So also the son of Nave learned by questioning his helper, nor could the enemy lie hid from Daniel when he inquired.”
AND HE ANSWERED: NO (I am not of the adversaries), BUT I AM PRINCE OF THE HOST OF THE LORD,—both heavenly (as if to say: I am prince of all the Angels) and earthly, namely of the faithful people or of the Israelites, that is: I am Michael, who preside over the Church both Angelic triumphing in heaven and yours here militant in Chanaan. So Theodoret, Lyranus, Abulensis, who adds that this Angel was the same as he who in the pillar of cloud went before the camp of the Hebrews as leader, and others generally. For Michael, Daniel x, is called prince of the nation of the Jews, and contends with the Angel of the Persians, to free the faithful Jews from the Babylonian captivity. See what was said there. Hear our Francis Suarez, tract On the Angels, book vi, chapter xix, number 22.
“Hence some think that that Angel was Michael, who is called prince of the people of Israel, Daniel chapter x. But Abulensis, Question lxxi, believes he was Gabriel, who also had care of the people; perhaps Michael had the higher care, and Gabriel the proper care of the whole army of fighters. In which sense it is also proved that there are given Angels as guardians of armies, especially of the faithful, and of those who plead the cause of God. Which can also be confirmed from that Psalm xxxiii: The Angel of the Lord shall encamp round about them that fear him, and shall deliver them. Which testimony the Fathers also commonly use for this.” So far Suarez.
Michael, therefore, was of old the president of the Synagogue of the Jews, as he is now the president of the Church of the Christians, and as such is invoked by her, to protect and defend her against demons, against unbelievers and any wicked. So all kingdoms and provinces have their Angel as president, as do single armies of the faithful, as Judas Machabeus had an Angel as a horseman in white garment brandishing a golden spear, who went before the camp, 2 Machabees xi, 8; and king Ezechias, whose Angel slew in one night a hundred and eighty-five thousand of the Assyrians. This is what the Psalmist sings, Psalm xxxiii, 8: “The angel of the Lord shall encamp (Hebrew chaneh, that is, shall pitch camp) round about them that fear him.” Wherefore let leader and soldiers in battles constantly invoke this their Angel, and pray with Judas Machabeus: “O Lord of heaven, send thy good angel before us, to strike fear and trembling by the greatness of thy arm, that they may be afraid who come with blasphemy against thy holy people,” 2 Machabees xv, 23. To this end the Virtues, Powers, Principalities and Dominations serve God as soldiers. So the Angel in the pillar of cloud went before the camp of the Hebrews in the desert for forty years, and gave them very many victories against Amalec, Og, Sehon, etc.
AND NOW AM I COME,—that by my singular presence, though invisible to you, I may stand by you, and for you overthrow the walls of Jericho, and so bring you into the city, and thence conquer the other Chanaanites, and deliver their cities and strongholds to you.
15. AND WORSHIPPING,—not with latria as God, but with dulia as a president Angel. For adoration, or as the Hebrew is, hishtachavah, that is bowing and a bending, is in Scripture given not to God alone, but to Angels and men too, as the Japanese, Chinese and other Orientals, bowing and striking the ground with the forehead, adore, that is, venerate, their kings. And this the Greek proskynein signifies.
Morally, note here the prompt and humble religion and devotion of Josue toward the Angel.
before God, whose person I bear and whom I represent as legate, to stand, and by what you see, and shall hereafter hear, the will and counsel of the supreme Godhead is declared to thee, to whom therefore it is meet to show reverence by putting off thy shoes; for this place is holy and sacred by the presence of God appearing through me. The same the Angel commanded and said to Moses appearing in the burning bush, and perhaps it was the same Angel in both. See what was said on Exodus iii, 5. Moreover the Angel said more here to Josue about the manner of taking Jericho, which we shall hear in the next chapter.
Learn here with what religion and reverence one must behave in temples, that thou mayst give thyself to prayer and not to tales, and that God requires not only inward but also outward worship and ceremony. Hence for “the place whereon thou standest is holy,” the Hebrew is, it is holiness, that is, it is most holy on account of the presence of God.