NASB (UPDATED TEXT): JOSHUA Jos 1:1-9 1Now it came about after the death of Moses the servant of the LORD, that the LORD spoke to Joshua the son of Nun, Moses' servant, saying, 2” Moses My servant is dead; now therefore arise, cross this Jordan, you and all this people, to the land which I am giving to them, to the sons of Israel. 3Every place on which the sole of your foot treads, I have given it to you, just as I spoke to Moses. 4From the wilderness and this Lebanon, even as far as the great river, the river Euphrates, all the land of the Hittites, and as far as the Great Sea toward the setting of the sun will be your territory. 5No man will be able to stand before you all the days of your life. Just as I have been with Moses, I will be with you; I will not fail you or forsake you. 6Be strong and courageous, for you shall give this people possession of the land which I swore to their fathers to give them. 7Only be strong and very courageous; be careful to do according to all the law which Moses My servant commanded you; do not turn from it to the right or to the left, so that you may have success wherever you go. 8This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success. 9Have I not commanded you? Be strong and courageous! Do not tremble or be dismayed, for the LORD your God is with you wherever you go.”
Jos 1:1 “Now it came about” This book begins with the Hebrew phrase “And it came to pass,” which shows that Joshua is continuing the history which began in the Pentateuch (Torah), although it must be stated that ancient Hebrew regularly started books with “and.”
▣ “after the death of Moses” The chosen leader is dead, but Israel's God is not! See Deuteronomy 3:4 .
▣ “the servant of the LORD” The title “Servant of the LORD” is an honorific one which is used of Abraham in Gen 26:24 ; of David in 1Ki 8:66 ; and of Joshua only after his death in Jos 24:29 . This seems to be the background for the Servant Songs of Isaiah 4:0-53 and possibly the background of Paul's famous phrase “slaves of Christ.”
SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>
▣ “the LORD spoke to Joshua” Originally he was to consult the High Priest for guidance (cf. Num 27:18-23 ). YHWH is said to have spoken to Joshua like He had to Moses (cf. Jos 1:1 ; Jos 4:1 ; Jos 4:15 ; Jos 5:9 ; Jos 6:2 ). He was one of the two spies who brought a positive report and he lived through the Wilderness Wandering period (cf. Num 26:25 ). He was Moses' right-hand man from the time of the Exodus from Egypt to the crossing of the Jordan. This shows that although leaders come and go, God is the consistent power and strength of the people.
Jos 1:2 “Moses, my servant is dead” The question is often asked, “Why could Moses not enter the Promised Land after being such a faithful, effective leader?” The reason is seen in Num 20:12 ; Num 27:14 ; Deu 3:26 . One major theological truth again and again in the history books of the OT is that when God reveals to someone what to do, but they slightly change it, the result is judgment. God is no respecter of persons. When Moses publically disobeyed God, he reaped the consequences.
▣ “arise, cross” Both of these VERBS are Qal IMPERATIVES:
1. arise - BDB 87:7 , KB 108:6 , e.g., Deu 2:13 ; Deu 2:24 ; Deu 10:11 2. cross - BDB 71:6 , KB 77:8 , e.g., Jos 1:11 ; Jos 1:14 ; Jos 2:23 ; Jos 3:1 The time had come. It was time to act!
▣ “Jordan” The term “Jordan” is from a word which means “descending” (BDB 43:4 ). This river plunged almost 1,500 feet in just 8:0 miles. At this particular time of the year it was at flood stage (cf. Jos 3:15 ). It was just as much an act of faith to cross this torrent as it was to have trust in God during the Exodus.
▣ “to the land which I am giving to them” This was a significant act because of God's promise to Abraham in Genesis 1:2 , which was later repeated to Isaac and Jacob and then, through Moses, to all Israel. This was the promised land, given to them by God (cf. Gen 15:12-21 ). In the OT and in Assyrian documents it is called “the land flowing with milk and honey” because of its fertility.
Jos 1:3 Notice the emphasis on God's sovereignty and His complete revelation to Moses concerning these matters. This reflects YHWH's promises to Abraham (cf. Gen 12:7 ; Gen 13:15 ; Gen 15:18 ).
There are several places where the dimensions of the Promised Land are given:
1. Num 34:1-12 2. Deu 1:6-8 ; Deu 3:12-20 ; Deu 11:24 3. Jos 1:3-4 ; Jos 13:8-12 4. Jdg 20:1 They are not all exactly the same. The only time Israel came close to these boundaries was during the kingdoms of David and Solomon.
Jos 1:4 “from the wilderness” The term”wilderness” (BDB 18:4 ) refers to “the Negev,” which is usually translated “the south” (BDB 61:6 ). It refers to the semi-arid pastureland which was uninhabited, because of lack of ground water, located between Beersheba and the desert of Sinai.
▣ “Lebanon” This is literally “white” (BDB 52:6 ), which refers to (1) the snow-capped heights of Mt. Hebron or (2) the color of its cliffs. It designates the northern reaches of the Promised Land (cf. Deu 1:7-8 ; Deu 11:24 ).
▣ “as far as the great river, the river Euphrates” This refers not to the mouth of the Euphrates (BDB 83:2 ), but to the headwaters, which are northeast of the Sea of Galilee.
▣ “all the land of the Hittites” The exact location of this area is uncertain. It may refer to northern Syria. In the Bible there are three different groups of Hittites. The largest and most famous one was in central Turkey (Anatolia). There was a group by this name that also lived within Palestine. This same basic description is found in Deu 11:24 . Hittite names of these were found in written documents during the reigns of David and Solomon. See Special Topic: Pre-Israelite Inhabitants of Palestine <http://www.freebiblecommentary.org/special_topics/palestine_pre-israelite_inhabitants.html>.
▣ “as far as the great sea” This refers to the Mediterranean, often called “the upper sea” and, therefore, is a designation for the west.
Jos 1:5 NASB “No man will be able to stand before you”
NRSV “No one shall be able to stand against you”
TEV “No one will be able to defeat you”
NJB “No one will be able to resist you”
Because of Deu 7:24 ; Deu 11:25 , this phrase has military overtones. Joshua passed this word of encouragement on to his army (cf. Jos 10:8 ). The “you” is SINGULAR here and refers to Joshua. In Jos 1:4 it was PLURAL and referred to all the people.
▣ “just as I have been with Moses, I will be with you” What a tremendous promise! This is the same type of phrase used when God called Moses (cf. Gen 26:3 ; Gen 31:3 ; Exo 3:12 ; Deu 31:6 ; Deu 31:8 ; Jos 3:7 ; Jdg 6:16 ; 1Ki 11:38 ). The promise was YHWH's personal presence!
▣ “I will not fail you nor forsake you” The Hebrew word “fail” (DBD 95:1 , KB 127:6 , Hiphil IMPERFECT) implies “weakness” and the Hebrew word “forsake” (BDB 73:6 , KB 80:6 , Qal IMPERFECT) implies “non abandonment.” This reflects Deu 31:6-7 . These were covenant terms which imply that YHWH would be with Joshua (cf. Jos 1:9 ), even though problems would arise. God's presence and promises are His greatest gifts!
Jos 1:6 “Be strong and courageous” This was Moses' message to Joshua (cf. Deu 31:7-8 ; Deu 31:23 ). This is God's command to Joshua (BDB 30:4 , KB 30:2 , Qal IMPERATIVE and BDB 5:4 , KB 6:5 , Qal IMPERATIVE, cf. Jos 1:6-7 ; Jos 1:9 ; Jos 1:18 ). This is Joshua's message to the people (cf. Jos 10:25 , same grammatical form). Notice the covenantal need for continuing human response.
▣ “the land which I swore to their fathers to give to them” The promise was given to Abraham in Gen 12:7 ; to Isaac in Gen 26:3 ; to Jacob in Gen 28:13 ; and to all Israel in Exo 6:8 .
Jos 1:7 “be careful to do according to all the law which Moses My servant commanded you” The phrase “Be careful to do” is made up of two Qal INFINITIVE CONSTRUCTS (BDB 103:6 , KB 158:1 and BDB 79:3 , KB 88:9 ). This is a repeated theme throughout this period of Israel's history. There is the covenant relationship between God and Israel which had stipulations on both sides (cf. Deu 5:32-33 ; Deu 6:1-4 ; Deu 6:17 ; Deu 6:24-25 ).
God's covenant(s) are both conditional and unconditional. Some covenant promises are based solely on God, e.g., (1) Noah, cf. Gen 8:20-21 ; Gen 9:8-17 ; (2) Abraham, cf. Gen 15:12-21 . God will redeem mankind (cf. Gen 3:15 ), but individuals are united to Him by personal faith and obedience (conditional covenant, cf. Genesis 1:2 ). The literary form of the conditional covenant is usually “if they. . .I will. . .” (cf. Deu 28:1-2 ; Deu 28:9 ; Deu 28:13 ; Deu 28:15 ).
In my opinion the theological tension of the sovereignty of God versus the free will of humanity can best be explained in these covenantal categories.
▣ “do not turn from it to the right or the left” The VERB (BDB 69:3 , KB 74:7 , Qal IMPERFECT) is used in a JUSSIVE sense. This phrase (cf. Deu 5:32 ; Deu 17:11 ; Deu 17:20 ; Deu 28:14 ; Jos 23:6 ; 2Ki 22:2 ; 2Ch 34:2 ; Pro 4:27 ) reflects the Hebrew words for “sin,” which were always a deviation from the standard (i.e., God Himself). The Hebrew term “righteousness” is literally “a measuring reed.” All the terms for sin in Hebrew, and to some extent, followed by the terms for sin in Greek, mean “a deviation from the standard” or “crookedness” or “perverseness” or “falling short.” God Himself is the standard!
SPECIAL TOPIC: RIGHTEOUSNESS <http://www.freebiblecommentary.org/special_topics/righteousness.html>
▣ “so that you may have success wherever you go” Physical prosperity was the covenantal promise (cf. Jos 1:8 ; Deuteronomy 2:7-28 ). God wanted to bless His people and thereby bring the world to Himself. See Special Topic below. God purposed blessing (cf. Deu 29:9 ), but fallen mankind was incapable of obedience, reaping only judgment (cf. Deu 28:29 ).
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN <http://www.freebiblecommentary.org/special_topics/YHWHs_plan.html>
Jos 1:8 “this book of the law shall not depart from your mouth” There are three emphases made in Jos 1:8 about covenant responsibility:
1. talk about it continually (cf. Deu 6:6-9 )
2. meditate (BDB 21:1 , KB 23:7 , Qal PERFECT, cf. Psa 1:2 ; Psa 77:12 ; Psa 143:5 ) on it always
3. perform it continually (the same phrase, “be careful to do,” from Jos 1:7 is repeated, cf. Deu 6:6-9 ; Psa 1:2 ; Psa 119:97 )
▣ “for then you will make your way prosperous, and then you will have success” The covenant blessings and cursings of Deuteronomy 2:7-29 make it plain that God wants to attract the world to Himself by blessing Israel! God's goal was prosperity, but the consequences of disobedience resulted in judgment. The world never saw the blessings of YHWH.
Jos 1:9 This includes both the positive aspect “to be strong and courageous” (cf. Jos 1:6-7 ; Jos 1:9 ; Jos 1:18 ) and the negative aspect “to not tremble or be dismayed” (both of these VERBS are negated QAL IMPERFECTS used in a JUSSIVE sense, [1] BDB 79:1 , KB 88:8 and [2] BDB 36:9 , KB 36:5 , cf. Deu 20:3 ; Deu 31:6 ). The reason for this is that the LORD is going to go with them—the greatest promise is the presence of God (cf. Exo 3:12 ).
NASB (UPDATED TEXT): Jos 1:10-11 10”Then Joshua commanded the officers of the people, saying, 11Pass through the midst of the camp and command the people, saying, 'Prepare provisions for yourselves, for within three days you are to cross this Jordan, to go in to possess the land which the LORD your God is giving you, to possess it.'“
Jos 1:10 “the officers of the people” These were official scribes or military officers (BDB 100:9 , cf. Jos 23:2 ; Jos 24:1 ). They are mentioned as helpers of the elders in Num 11:16 . They were Joshua's way of communicating to the large number of Israelites.
Jos 1:11 This verse has three IMPERATIVES, two to the officers and one through them to the people:
1. the officers
a. “pass through the camp,” BDB 71:6 , KB 77:8 , Qal IMPERATIVE
b. “command the people,” BDB 84:5 , KB 101:0 , Piel IMPERATIVE
▣ “prepare provisions for yourselves” This refers to food (cf. Jos 9:11 ; Gen 42:25 ; Gen 45:21 ; Exo 12:39 ; Jdg 7:8 ; Jdg 20:10 ; 1Sa 22:10 ).
▣ “three days” This seems to be the period required for ritual purification (cf. Exo 19:10-11 ) as well as time for preparation of food and for travel. It referred to the remainder of the day on which it was spoken and all of the next day and part of the succeeding day (cf. Jos 3:2 ).
▣ “to go in to possess. . .to possess it” There are three Qal INFINITIVE CONSTRUCTS:
1. go in, BDB 9:7 , KB 112:2 . possess, BDB 43:9 , KB 441:3 . possess, BDB 43:9 , KB 44:1 The VERB “possess” is used of the Promised Land several times:
1. Leviticus , 3 times
2. Numbers , 14 times
3. Deuteronomy, 71 times
4. Joshua, 27 times
5. Judges, 25 times
The immediate focus of the Abrahamic covenant for Israel was the land of promise! Gen 15:12-21 is about to become a reality!
NASB (UPDATED TEXT): Jos 1:12-15 12To the Reubenites and to the Gadites and to the half-tribe of Manasseh, Joshua said, 13Remember the word which Moses the servant of the LORD commanded you, saying, 'The LORD your God gives you rest and will give you this land.' 14Your wives, your little ones, and your cattle shall remain in the land which Moses gave you beyond the Jordan, but you shall cross before your brothers in battle array, all your valiant warriors, and shall help them, 15until the LORD gives your brothers rest, as He gives you, and they also possess the land which the LORD your God is giving them. Then you shall return to your own land, and possess that which Moses the servant of the LORD gave you beyond the Jordan toward the sunrise.
Jos 1:12 “the Reubenites the Gadites and the half-tribe of Manasseh” These three tribes wanted land on the eastern side of the Jordan because it was good pastureland (cf. Numbers 3:2 ). However, Moses commanded them to go to war with their brothers and claim the Promised Land (cf. Deu 3:18-20 ) before going home to their land allocation. They even had to go first into battle.
▣ “half-tribe of Manasseh” This term may have two possible origins: (1) because Joseph's two children, Manasseh and Ephraim, inherited land equally, it may refer to Joseph having the right of double inheritance as the firstborn did; or (2) more likely, Manasseh had land on both eastern and western sides of the Jordan and so he is called the half-tribe, while Ephraim is never called a half-tribe.
Jos 1:13 “the LORD your God gives you rest” This was referred to in Deu 3:18-20 . The term “rest” (BDB 62:8 , KB 67:9 ) is used in the sense of
1. a resting place
a. Exo 33:14 b. Deu 3:20 c. Jos 1:13 ; Jos 1:15 ; Jos 22:4 d. 1Ch 23:25 e. Isa 63:14 2. freedom from enemies
a. Deu 12:10 ; Deu 25:19 b. Jos 23:1 c. 2Sa 7:1 ; 2Sa 7:11 d. 1Ch 22:9Jos 1:14 NASB “in battle array”
NKJV “armed”
NRSV “the warnings”
TEV “armed for battle”
NJB “in battle formation”
This (BDB 33:2 ) seems to come from the Arabic root which means “in a group of five” and possibly refers to the marching order of the army (cf. Jos 4:12 ; Exo 13:18 ; Num 32:17 ; Jdg 7:11 ). The order would be (1) the advanced guard; (2) the main body; (3 and 4) two flanks and (5) a rear guard. This is similar to the marching order of the Egyptians (Rameses II) which shows the historicity of these accounts. Moses was trained at Pharaoh's court. The tribes whose families were safe and settled had to go into battle first (i.e., #1).
▣ “valiant warriors” This term is used several times in Joshua to describe the soldiers (cf. Jos 6:2 ; Jos 8:3 ; Jos 10:7 ; Jdg 6:12 ; Jdg 11:1 ).
NASB (UPDATED TEXT): Jos 1:16-18 16They answered Joshua, saying, “All that you have commanded us we will do, and wherever you send us we will go.” 17Just as we obeyed Moses in all things, so we will obey you; only may the LORD your God be with you as He was with Moses. 18Anyone who rebels against your command and does not obey your words in all that you command him, shall be put to death; only be strong and courageous.
Jos 1:16 “they” This refers to the three tribes that settled on the eastern side of the Jordan, Reuben, Gad, and Manasseh (the half tribe).
▣ “all that you have commanded us we will do” This paragraph is a confirmation of the tribes' understanding that YHWH was speaking through Joshua. It is like a covenant renewal.
Jos 1:17 This is an affirmation and prayer (cf. Jos 1:5 ; Jos 1:9 ).
Jos 1:18 Obedience was the key to covenant fidelity and military victory. The consequences of disobedience were terminal!
▣ “only be strong and courageous” God reaffirms His charge to Joshua (cf. Jos 1:5 ; Jos 1:7 ; Jos 1:9 ; Jos 1:18 ) through these three tribes' affirmation.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why could Moses not enter the Promised Land?
2. What is the significance of the term “servant”?
3. Why was the Promised Land so important to the Jewish people?
4. Did Israel ever fully possess the limits of the Promised Land?
5. Is the covenant conditional? What does this imply?
1. Now, after, etc Here, first, we see the steadfastness of God in watching over his people, and providing for their safety. The sanction given to Joshua’s appointment, as new leader by a renewed commission, (13) was intended to indicate the continuance of his favor, and prevent the people from thinking themselves forsaken in consequence of the death of Moses. Joshua, indeed, had already been chosen to rule the people; and not only invested with the office, but also endowed with spiritual gifts. But as the most valiant, however well provided, are apt to halt or waver when the period for action arrives, the exhortation to Joshua to make ready forthwith for the expedition was by no means superfluous. Still, however, the call thus formally given was not so much on his own account, as to inspire the people with full confidence in following a leader whom they saw advancing step by step in the path divinely marked out for him. (14)
(13) “A renewed commission.” Latin, “Repetitis mandatis.” French, “En reiterant les articles de sa commission;” “By reiterating the articles of his commission.” — Ed.
(14) Or rather, “Who they saw, did not advance a single step till the Lord had preceded him.” — Ed.
2. Moses my servant, etc A twofold meaning may be extracted — the one, since Moses is dead, the whole burden has now devolved upon thee, take the place of him to whom thou has been appointed successor; the other, although Moses is dead, do not desist, but go forward. I prefer the former, as containing the inference that he should, by right of succession, take up the office which Moses had left vacant. (15) The epithet or surname of servant applied to Moses, has respect to his government of the people and his exploits; for it ought to be accommodated to actual circumstances. (16) The allusion here is not to the Law but to the leadership, which had passed to Joshua by the decease of Moses, and God thus acknowledges his servant, not so much with the view of praising him, as of strengthening the authority of Joshua, who had been substituted in his place. And as the people might not have acquiesced sufficiently in a bare command, he promises, while ordering them to pass the Jordan, to give them peaceable possession of the whole country, and of every spot of it on which they should plant their foot. For as nothing tends more than distrust to make us sluggish and useless, so when God holds forth a happy issue, confidence inspires us with rigor for any attempt.
It may be added, that he does now begin for the first time to give them good hopes, by making a promise of which they had not previously heard, but recalls to their remembrance what Moses had formerly testified. He says, therefore, that the time had now come for exhibiting and performing that which he had promised to Moses. Should any one object that the same thing had been said to Abraham long before Moses was born, nay, that the perpetual covenant deposited with Abraham included everything which was heard by Moses four hundred years after; (17) I answer, that here no notice is taken of the ancient promise which was everywhere known and celebrated, and that Moses is produced as a witness whose memory was more recent, and by whose death the confidence of the people might have been shaken, had not God declared that the accomplishment of all which he had said was at hand.
(15) “Which Moses had left vacant.” Latin, “Ex qua decesserat Moses.” French, “De laquelle Moyse estoit sorti ayant fait son temps;” “Which Moses had left, having held his own time of it.” — Ed.
(16) “To actual circumstances.” Latin, “Ad circumstantiam loci.” French, “A la circonstance du passage;” “To the circumstance of the passage.” — Ed.
(17) The French here gives the same meaning in a paraphrastic form, “Ou mesmes qu’a parler proprement, tout ce qui a este dit a Moyse dependoit de l’alliance perpetuelle que Dieu avoit mise en garde entre les mains d’Abraham quatre cens ans auparavant.” “Or even, to speak properly, all that was said to Moses depended on the perpetual covenant which God had deposited in the hands of Abraham four hundred years before.” — Ed.
4. From the wilderness and this Lebanon, etc How the truth and fulfillment of this promise surmounted all the obstacles interposed by the wickedness of the people, though they did not obtain immediate possession of the whole territory, I have explained in the Argument. For although God had unfolded the inestimable treasures of his beneficence by constituting them lords of the country, it did not follow that their misconduct was not to be chastised. Nay, there behooved to be a fulfillment of the threatening which Moses had denounced, viz., that if the nations doomed to destruction were not destroyed, they would prove thorns and stings in their eyes and sides. But as the promise was by no means broken or rendered void by the delay of forty years, during which they were led wandering through the desert, so the entire possession, though long suspended, proved the faithfulness of the decree by which it had been adjudged.
The people had it in their power to obtain possession of the prescribed boundaries in due time; they declined to do so. For this they deserved to have been expelled altogether. (18) But the divine indulgence granted them an extent of territory sufficient for their commodious habitation; and although it had been foretold that, in just punishment, the residue of the nations whom they spared would prove pernicious to them, still, they suffered no molestation, unless when they provoked the Divine anger by their perfidy and almost continual defection: for as often as their affairs became prosperous, they turned aside to wantonness. Still, owing to the wonderful goodness of God, when oppressed by the violence of the enemy, and, as it were, thrust down to the grave, they continued to live in death; and not only so, but every now and then deliverers arose, and, contrary to all hope, retrieved them from ruin. (19)
The Great Sea means the Mediterranean, and to it the land of the Hittites forms the opposite boundary; in the same way Lebanon is opposed to the Euphrates; but it must be observed that under Lebanon the desert is comprehended, as appears from another passage. (20)
(18) The two last sentences form only one in the French, which is as follows, “Le peuple pouuoit du premier coup, et des l’entree s’estendre jusqu’aux bornes que Dieu lui mesme auoit marquees; il n’a pas voulu: il estoit bien digne d’en estre mis dehors, et du tout forclos.” “The people might at the first blow, and immediately on their entrance, have extended themselves to the limits which God himself had marked; they would not: they well deserved to be put out and wholly foreclosed.” — Ed.
(19) Latin, “Qui praeter spem rebus perditis succurrerent;” French, “Qui outre toute esperance venoyent a remedier aux affaires si fort deplorez, et redresser aucunement l’estat du peuple;” “Who, beyond all hope, came to remedy the very deplorable affairs, and, in some degree, restore the condition of the people.” — Ed.
(20) Calvin’s language here is not very clear, and seems to convey an erroneous impression. The desert or wilderness, instead of being comprehended under Lebanon, is obviously contrasted with it, and forms the south, while Lebanon forms the north frontier. We have thus three great natural boundaries — Lebanon on the north, the desert of Sin on the south, and the Mediterranean on the west. The eastern boundary occasions more difficulty. According to some, the Euphrates is expressly mentioned as this boundary, and an attempt is made to reconcile the vast difference between the actual possession of the Israelites, even in the most prosperous period of their history, and the tract of country thus bounded, by having recourse to the explanation of St. Augustine, who, in his Commentary on Jos 21:0, gives it as his opinion that the country extending eastward beyond the proper limits of Canaan was intended to be given not so much for possession as for tribute. This view receives some confirmation from the extensive conquests which were made by David and Solomon. According to other expositors, the Euphrates is intended to be taken in connection with Lebanon so as to form, by one of its windings or branches, part of the north boundary, while the east boundary is left indefinite, or rather, was so well defined by the Jordan that it did not require to be separately mentioned. In this general uncertainty, there is much practical wisdom in Calvin’s suggestion in his Argument, that the indefiniteness of the boundaries assigned to the promised land, contrasted with its actual limits, tended to elevate the minds of Old Testament believers, and carry them beyond the present to a period when, under a new and more glorious dispensation, the promise would be completely fulfilled. — Ed.
5. There shall not any man, etc As a contest was about to be waged with numerous and warlike enemies, it was necessary thus to inspire Joshua with special confidence. But for this, the promise of delivering over the land which God had given, would ever and anon have become darkened; for how vast the enterprise to overthrow so many nations! This objection therefore is removed. And the better to free him from all doubt, he is reminded of the victories of Moses, by which God had made it manifest that nothing was easier for him than utterly to discomfit any host however great and powerful. Joshua, therefore, is ordered to behold in the assistance given to Moses the future issue of the wars which he was to undertake under the same guidance and protection. For the series of favors is continued without interruption to the successor.
What follows is to the same effect, though it is more fully expressed by the words, I will not fail thee, etc Hence the Apostle, (Heb 13:5,) when wishing to draw off believers from avarice, makes an application of these words for the purpose of calming down all anxieties, and suppressing all excessive fears. And in fact, the distrust which arises from anxiety kindles in us such tumultuous feelings that on the least appearance of danger, we turmoil and miserably torment ourselves until we feel assured that God both will be with us and more than suffice for our protection. And, indeed, while he prescribes no other cure for our timidity, he reminds us that we ought to be satisfied with his present aid.
6. Be strong, etc An exhortation to fortitude is added, and indeed repeated, that it may make the deeper impression. At the same time the promise is introduced in different words, in which Joshua is assured of his divine call, that he might have no hesitation in undertaking the office which had been divinely committed to him, nor begin to waver midway on being obliged to contend with obstacles. It would not have been enough for him diligently to begirt himself at the outset without being well prepared to persevere in the struggle.
Although it is the property of faith to animate us to strenuous exertion, in the same way as unbelief manifests itself by cowardice or cessation of effort, still we may infer from this passage, that bare promises are not sufficiently energetic without the additional stimulus of exhortation. For if Joshua, who was always remarkable for alacrity, required to be incited to the performance of duty, how much more necessary must it be that we who labor under so much sluggishness should be spurred forward.
We may add, that not once only or by one single expression are strength and constancy required of Joshua, but he is confirmed repeatedly and in various terms, because he was to be engaged in many and various contests. He is told to be of strong and invincible courage. Although these two epithets make it obvious that God was giving commandment concerning a most serious matter, still not contented with this reduplication, he immediately after repeats the sentence, and even amplifies it by the addition of the adverb very.
From this passage, therefore, let us learn that we can never be fit for executing difficult and arduous matters unless we exert our utmost endeavors, both because our abilities are weak, and Satan rudely assails us, and there is nothing we are more inclined to than to relax our efforts. (21) But, as many exert their strength to no purpose in making erroneous or desultory attempts, it is added as a true source of fortitude that Joshua shall make it his constant study to observe the Law. By this we are taught that the only way in which we can become truly invincible is by striving to yield a faithful obedience to God. Otherwise it were better to lie indolent, and effeminate than to be hurried on by headlong audacity.
Moreover, God would not only have his servant to be strong in keeping the Law, but enjoins him to contend manfully, so as not to faint under the burden of his laborious office. But as he might become involved in doubt as to the mode of disentangling himself in matters of perplexity, or as to the course which he ought to adopt, he refers him to the teaching of the Law, because by following it as a guide he will be sufficiently fitted for all things. He says, You shall act prudently in all things, provided you make the Law your master; although the Hebrew word שכל, means to act not only prudently but successfully, because temerity usually pays the penalty of failure.
Be this as it may, by submitting entirely to the teaching of the Law he is more surely animated to hope for divine assistance. For it is of great consequence, when our fears are excited by impending dangers, to feel assured that we have the approbation of God in whatever we do, inasmuch as we have no other object in view than to obey his commands. Moreover, as it would not be enough to obey God in any kind of way, (22) Joshua is exhorted to practice a modesty and sobriety which may keep him within the bounds of a simple obedience.
Many, while possessed of right intention, sometimes imagine themselves to be wiser than they ought, and hence either overlook many things through carelessness, or mix up their own counsels with the divine commands. The general prohibition, therefore, contained in the Law, forbidding all men to add to it or detract from it, God now specially enforces on Joshua. For if private individuals in forming their plan of life behoove to submit themselves to God, much more necessary must this be for those who hold rule among the people. But if this great man needed this curb of modesty that he might not overstep his limits, how intolerable the audacity if we, who fall so far short of him, arrogate to ourselves greater license? More especially, however, did God prescribe the rule of his servant, in order that those who excel in honor might know that they are as much bound to obey it as the meanest of the people.
(21) French, “Et il ne faut qu’un rien pour nous faire perdre courage;” “and a mere nothing is all that is necessary to make us lose courage.” — Ed.
(22) The French adds, “Ou en quelques points;” “Or in some points.” — Ed.
8. This book of the Law, etc Assiduous meditation on the Law is also commanded; because, whenever it is intermitted, even for a short time, many errors readily creep in, and the memory becomes rusted, so that many, after ceasing from the continuous study of it, engage in practical business, as if they were mere ignorant tyros. God therefore enjoins his servant to make daily progress, and never cease, during the whole course of his life, to profit in the Law. Hence it follows that those who hold this study in disdain, are blinded by intolerable arrogance.
But why does he forbid him to allow the Law to depart from his mouth rather than from his eyes? Some interpreters understand that the mouth is here used by synecdoche forface; but this is frigid. I have no doubt that the word used is peculiarly applicable to a person who was bound to prosecute the study in question, not only for himself individually, but for the whole people placed under his rule. He is enjoined, therefore, to attend to the teaching of the Law, that in accordance with the office committed to him, he may bring forward what he has learned for the common benefit of the people. At the same time he is ordered to make his own docility a pattern of obedience to others. For many, by talking and discoursing, have the Law in their mouth, but are very bad keepers of it. Both things, therefore, are commanded, that by teaching others, he may make his own conduct and whole character conformable to the same rule.
What follows in the second clause of the verse shows, that, everything which profane men endeavor to accomplish in contempt of the word of God, must ultimately fail of success, and that however prosperous the commencement may sometimes seem to be, the issue will be disastrous; because prosperous results can be hoped for only from the divine favor, which is justly withheld from counsels rashly adopted, and from all arrogance of which contempt of God himself is the usual accompaniment. Let believers, therefore, in order that their affairs may turn out as they wish, conciliate the divine blessing alike by diligence in learning and by fidelity in obeying.
In the end of the verse, because the term used is ambiguous, as I have already observed, the sentence is repeated, or a second promise is added. The latter is the view I take. For it was most suitable, that after the promised success, Joshua should be reminded that men never act skillfully and regularly except in so far as they allow themselves to be ruled by the word of God. Accordingly, the prudence which believers learn from the word of God, is opposed to the confidence of those who deem their own sense sufficient to guide them aright. (23)
(23) The French paraphrases the whole sentence thus: “Ainsi la prudence et sagesse que les fideles apprennent de la parole de Dieu, est opposee a l’assurance de ceux auxquels il semble bien qu’ils se gouvernent assez discretement et sagement, quand ils besongnent selon leur propre sens;” “Thus the prudence and wisdom which believers learn from the word of God, is opposed to the assurance of those who think they govern themselves discreetly and wisely enough, when they manage according to their own sense.” — Ed.
9. Have not I commanded, etc Although in Hebrew a simple affirmation is often made in the form of a question, and this phraseology is of very frequent occurrence, here, however, the question is emphatic, to give an attestation to what had previously been taught, while the Lord, by bringing his own authority distinctly forward, relieves his servant from care and hesitancy. He asks, Is it not I who have commanded thee? I too will be present with thee. Observe the emphasis: inasmuch as it is not lawful to resist his command. (24) This passage also teaches that nothing is more effectual to produce confidence than when trusting to the call and the command of God, and feeling fully assured of it in our own conscience, we follow whithersoever he is pleased to lead.
(24) French, “C’est bien pour certain avec grande signifiance que ceci se dit d’autant qu’il n’est pas question de resister a son commandement;” “It is certainly with great significancy that this is said, inasmuch as there is no question of resisting his command.” — Ed.
10. Then Joshua commanded (25) etc It may be doubted whether or not this proclamation was made after the spies were sent, and of course on their return. And certainly I think it not only probable, but I am fully convinced that it was only after their report furnished him with the knowledge he required, that he resolved to move his camp. It would have been preposterous haste to hurry on an unknown path, while he considered it expedient to be informed on many points before setting foot on a hostile territory. Nor is there anything novel in neglecting the order of time, and afterwards interweaving what had been omitted. The second chapter must therefore be regarded as a kind of interposed parenthesis, explaining to the reader more fully what had happened, when Joshua at length commanded the people to collect their vessels.
After all necessary matters had been ascertained, he saw it was high time to proceed, and issued a proclamation, ordering the people to make ready for the campaign. With the utmost confidence he declares that they will pass the Jordan after the lapse of three days: this he never would have ventured to do, without the suggestion of the Spirit. No one had attempted the ford, nor did there seem to be any hope that it could be done. (26) There was no means of crossing either by a bridge or by boats: and nothing could be easier for the enemy than to prevent the passage. The only thing, therefore, that remained was for God to transport them miraculously. This Joshua hoped for not at random, nor at his own hand, but as a matter which had been divinely revealed. The faith of the people also was conspicuous in the promptitude of their obedience: for, in the view of the great difficulties which presented themselves, they never would have complied so readily had they not cast their care upon God. It cannot be doubted that He inspired their minds with this alacrity, in order to remove all the obstacles which might delay the fulfillment of the promise.
(25) It is almost impossible to doubt that the view here taken is correct, and in confirmation of it, it may be observed, that it receives more countenance from the original than appears either from Calvin’s or our verse by “Then,” as if meaning, “At that precise time;” whereas the Hebrew is simply the copulative ו, which only means “And,” and is accordingly here rendered in the Septuagint by καὶ. It implies, indeed that the order issued to the prefects by Joshua was given subsequently to the gracious and encouraging message which he had received, but not that it was given immediately or at that particular instant, and it thus leaves it open for us to infer, that a period of less or greater length intervened during which the spies were sent on their mission, and the proceedings detailed in the second chapter took place. The sacred writer in thus omitting to follow the order of time in his narrative, has only adopted a method which is often convenient in itself, and which has been repeatedly followed by the most celebrated historians, both of ancient and modern times, and nothing can be more absurd than the inference attempted to be drawn chiefly by some German Rationalists, from this and a few similar apparent anachronisms, that the Book of Joshua is not so much a continuous history as a patchwork of distinct or even contradictory narratives by different writers. — Ed.
(26) This must be taken with some qualification, since, according to the view taken by Calvin himself, the river must, before this, have been forded by the spies, both in going and returning; and it is also obvious, from the direction which their pursuers took, in endeavoring to overtake them, that what are called “the fords,” must have been understood to be practicable, even during the season of overflow. Still a spot or two where an individual might manage to cross was altogether unavailable for such a body as the Israelites, and therefore Calvin’s subsequent statement cannot be disputed, that if they were to cross at all, human agency was unavailing, and the only thing which remained was for God himself to transport them miraculously. — Ed.
12. And to the Reubenites, etc An inheritance had been granted them beyond the Jordan, on the condition that they should continue to perform military service with their brethren in expelling the nations of Canaan. Joshua therefore now exhorts them to fulfil their promise, to leave their wives, their children, and all their effects behind, to cross the Jordan, and not desist from carrying on the war till they had placed their brethren in peaceable possession. In urging them so to act, he employs two arguments, the one drawn from authority and the other from equity. He therefore reminds them of the command given them by Moses, from whose decision it was not lawful to deviate, since it was well known to all that he uttered nothing of himself, but only what God had dictated by his mouth. At the same time, without actually asserting, Joshua indirectly insinuates, that they are bound, by compact, inasmuch as they had engaged to act in this manner. (27) He next moves them by motives of equity, that there might be no inequality in the condition of those to whom the same inheritance had been destined in common. It would be very incongruous, he says, that your brethren should be incurring danger, or, at least, toiling in carrying on war, and that you should be enjoying all the comforts of a peaceful settlement.
When he orders them to precede or pass before, the meaning is, not that they were to be the first to enter into conflict with the enemy, and in all emergencies which might befall them, were to bear more than their own share of the burden; he only in this way urges them to move with alacrity, as it would have been a kind of tergiversation to keep in the rear and follow slowly in the track of others. The expression, pass before your brethren, therefore, does not mean to stand in the front of the battle, but simply to observe their ranks, and thereby give proof of ready zeal. For it is certain that as they were arranged in four divisions they advanced in the same order. As he calls them men of war, we may infer, as will elsewhere more clearly appear, that the aged, and others not robust, were permitted to remain at home in charge of the common welfare, or altogether relieved from public duty, if in any way disabled from performing it.
(27) The agreement made with Moses was very explicit. As recorded in the thirty-second chapter of Numbers, he distinctly stipulates that they shall “go armed before the Lord to war,” “armed over Jordan before the Lord, until he has driven out his enemies from before him, and the land be subdued before the Lord;” and they answer, “As the Lord has said unto thy servants so will we do: we will pass over armed before the Lord, into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours.” — Ed.
16. And they answered, etc They not only acquiesce, but freely admit and explicitly detail the obedience which they owe. Our obligations are duly discharged only when we perform them cheerfully, and not in sadness, as Paul expresses it. (2. o 9:7.) If it is objected that there is little modesty in their boast of having been obedient to Moses whom they had often contradicted, I answer, that though they did not always follow with becoming ardor, yet they were so much disposed to obey, that their moderation was not only tolerable, but worthy of the highest praise, when it is considered how proudly their fathers rebelled, and how perversely they endeavored to shake off a yoke divinely imposed upon them. For the persons who speak here were not those rebellious spirits of whom God complains (Psa 95:8) that he was provoked by them, but persons who, subdued by the examples of punishment, had learned quietly to submit. (28)
Indeed, it is not so much to herald their own virtues as to extol the authority of Joshua, when they declare that they will regard him in the same light in which they regarded Moses. The groundwork of their confidence is at the same time expressed in their wish or prayer, that God may be present to assist his servant Joshua as he assisted his servant Moses. They intimate that they will be ready to war under the auspices of their new leader, because they are persuaded that he is armed with the power and hope that he will be victorious by the assistance of God, as they had learned by experience how wonderfully God assisted them by the hand of Moses. We may infer, moreover, that they actually felt this confidence, both because they call to mind their experiences of God’s favor to animate themselves, and because they regard Joshua as the successor of Moses in regard to prosperous results.
The epithet thy God (29) is not without weight, as it evidently points to a continued course of divine favor. The form of expression also is intermediate between the confidence of faith and prayer. (30) Accordingly, while they intimate that they cherish good hope in their minds, they at the same time have recourse to prayer, under a conviction of the arduousness of the work. Immediately after, when they of their own accord exhort him to constancy, they show that they are ready to follow and to imitate him in his confidence. Here, it is to be observed, that though Joshua was a model of courage, and animated all, both by deed and precept, he was in his turn stimulated onwards, that his own alacrity might be more effectual in arousing that of the people.
(28) The objection taken to the modesty of the answer seems to be founded on a misinterpretation of its true meaning. For the original, literally interpreted, does not contain any assertion that they had obeyed Moses in all things, as implied both in Calvin’s Latin and in our English version, but simply means, that “in everything,” or, “according to everything,” (ככל, kekol,) in which they had hearkened to Moses they would hearken to him: in other words, that they would hold his authority to be in every respect equal to that of Moses. This meaning is retained by the Septuagint, which renders Κατὰ πάντα ὅσα ἠκούσαμεν Μωνυσὣ ἀκουσόμεθά σου. — Ed.
(29) This emphasis is lost by the Septuagint, which renders not ὁ Θεός σου, “thy God,” but, “ὁ Θεὸς ἡμῶν,” “our God.” — Ed.
(30) French, “Toutefois la maniere de parler qui est ici mise, est moyenne, et peut estre prise ou pour un glorifiement de la foy, ou pour un souhait;” “However, the manner of speaking which is here used is of a middle kind, and may be taken either for a glorying of faith, or for a wish.” — Ed.
