Joshua 1 - Wesley's Explanatory Notes vs Calvin John vs Coke Thomas

Joshua 1

Chapter Overview:

In this chapter,

1. God appoints Joshua to govern in the stead of Moses, and gives him instructions and encouragement, ver. 1 - 9.
   
2. He enters on his office immediately, giving orders to the officers, and to the two tribes and an half, ver. 10 - 1 5.
   
3. The people accept him as their governor, ver. 16 - 18
   

Joshua 1

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.

Joshua 1

Ver. 1. Now after the death of Moses, &c.- The Hebrew is, and after, &c. This conjunction points out the connection of this book with the foregoing, of which, indeed, it is a continuation. The book of Judges is connected with that of Joshua, and the book of Ruth with that of Judges, in the same plain manner. Thus too the LXX have joined the Lamentations of Jeremiah with the Prophesies of that prophet. This manner of writing is that of a just and exact mind, elevated above the vanity of making a shew of what he composes. He leads the understanding from events to events, without distracting the reader, and without even apprizing him that he who speaks is a new historian. The ancient manner of transcribing the sacred books was conformable to the taste of those who composed them. The works were not distinguished by chapters, and frequently the books had no title; they were written in continuation, those which followed being joined to the foregoing by a conjunction, as we see in this place: see Calmet. With respect to the time here specified by the words, after the death of Moses, it may very probably be placed immediately after the forty days mourning for that holy man were fully elapsed.

The servant of the Lord- Respecting this title, see Deu 34:5.

The Lord spake unto Joshua, &c.- He gave him his orders. But whereas he spake to Moses familiarly face to face, as a man speaketh with his friend; he informed Joshua out of the sanctuary, and by the mouth of Eleazar the high-priest; who, being invested with the breast-plate, and presenting himself before the veil, over against the mercy-seat, whereon rested the divine presence, consulted God by the Urim and Thummim; and God answered him by an intelligible voice which issued from the mercy-seat.

Moses' minister- i.e. Who had been Moses' minister. The expression in the original gives the idea of an honourable minister, acting by no means in a servile capacity. See Exo 24:13. Deu 1:38.

Ver. 2. Moses my servant is dead; now therefore arise, go over this Jordan, &c.- The camp of the Israelites rested at Shittim near Jordan, in sight of the land of Canaan, during all the time they were mourning for Moses. But at length, the funeral solemnities of that great legislator being accomplished, and his death having opened to them an entrance into the promised land, Joshua here receives orders to prepare for that event.

Ver. 3. Every place-have I given unto you- See the note on Deu 11:24.

Ver. 4. From the wilderness and this Lebanon-shall be your coast- That is, from all that desart which lies south of the place where you now are, to mount Lebanon, fronting you on the north; and from the Euphrates on the east, to the Mediterranean sea on the west. See Gen 25:18. Deu 1:7. The Hittites, part of whom were of the race of the giants, inhabited, with the Amorites, the mountainous country to the south of the land of Canaan, and were famous for their valour. To promise Joshua the conquest of their country, was to declare to him the utter defeat of the Canaanites; and this, doubtless, is the reason why they were here named in preference. Joshua drove them out of their country, but did not destroy them utterly; for mention is made of their kings a long time afterwards. See 2Ki 7:6. The great sea, toward the going down of the sun, i.e. the Mediterranean sea to the west.

Ver. 6. Be strong and of a good courage- However courageous and valiant Joshua might be, it was, nevertheless, very necessary to animate him to the undertaking of so difficult an enterprize as was here entrusted to him; nothing less than such a divine assurance could indeed have supported his courage in so arduous a talk. 'Tis true, he was now ninety-three years of age, and had been trained up under Moses at least one third part of that time; so that he wanted neither the experience nor the sagacity necessary to foresee all the difficulties he was to encounter. He saw himself too at the head of 600,000 fighting men: but, not to mention the prodigious number of old men, women, and children; not to reckon servants, cattle, and baggage, wherewith the army was incumbered; his first step was the crossing of a large river; in doing of which, he knew himself equally exposed to the arms of those whom he went to attack, and of those whom he left behind. The nations that he was to subdue were naturally warlike, of a gigantic stature and strength; their towns well fortified by nature and art; their forces and interests united by the strongest ties and alliances: besides, they had all long ago taken the alarm, and had made the greatest preparations against him, determined either to obstruct his conquest of their country, or to lose their lives in its defence. See Univ. Hist. vol. 3:

Ver. 7. Only be thou strong and very courageous, &c.- God requires of Joshua fortitude and courage; which, indeed, ought necessarily to adorn the character of every person raised to the government of a nation; that so, being always faithful in the cause of religion, he may enforce its duties on his subjects, both by his injunctions and his example. Jehovah requires his observance of no other rule for his conduct, than that law which had been deposited with him. He forbids him in any thing to deviate from that law; and, on this condition, assures to him the most happy success.

That thou mayest prosper whithersoever thou goest- The sense given to this passage by the LXX, is very fine: That thou mayest perform wisely whatsoever thou hast to do. It is the greatest policy to be truly religious. Princes who govern by pretended reasons of state, in contempt of the commands of God, are strangers both to true wisdom and their real interest.

Joshua was to entertain far other sentiments. It was essential to the success of his ministry and arms, that his whole disposition, from the very beginning, should display his fear of God. We should observe, however, that the expression in the original, which primarily signifies to have intelligence, signifies also, frequently, to prosper; inasmuch as prudence is the path to success.

Ver. 8. This book of the law shall not depart out of thy mouth, &c.- "This law, whose original is laid up in the sanctuary, shall never cease to be the subject of thy meditations and discourses, that so all thy conduct may be perfectly conformable thereto." By which it is evident, that Joshua had a copy of the law for his private use; and that it was the intention of God, that he should set an example to all kings and governors who should come after him, of a devout application to the study of its principles for their government. However weighty and numerous the occupations of Joshua might be, God means not that they should dispense him from reading, meditating, and digesting of his law: on the contrary, he requires him constantly to derive from thence his rule of conduct, as well in his private transactions, as in his public administration. Happy the people who have Joshuas at their head! If ever they can rely on the prudence of their governors, and promise themselves advantage from their ministry, it must be under such a supposition.

Ver. 9. Have not I commanded thee? &c.- These are the grounds of that intrepid courage which was to animate the soul of Joshua 1 st, The calling wherewith God had dignified him. 2nd, The positive promise of a lasting protection.

REFLECTIONS.-Moses had been a faithful servant; but death is the common lot of man. By removing from the people this most useful minister, God will call them off from dependance on, and attachment to men. Joshua must arise; and, though conscious of great inferiority of abilities, yet at God's command he may comfortably address himself to the work, assured that he who sends will strengthen him. Note; (1.) It is a comfort to the people of God, that, though ministers die, Jesus their Lord for ever lives to provide for and direct them. (2.) Those whom God calls to succeed eminent ministers, though they may feel their own insufficiency, must not be discouraged, but rely upon his grace and strength who gives the mission. 1. Here is the work enjoined him, to pass Jordan, and to possess the land of Canaan. An arduous task! how shall he cross this deep river, without bridge or pontoons, especially now, when overflowing its banks? and how possess a land where all the inhabitants are mighty? here he must rely upon God: if he commands, he will make the way plain and easy. Note; Divine faith overcomes the greatest difficulties; and they can do all things, who have Christ strengthening them. 2. The promises made to him for his encouragement, [1.] The gift of the land is confirmed to the children of Israel. It was their own, as certainly as if they were in possession. The bounds are wide and extended; and had they been faithful to God, he had not suffered a tittle to have been unfulfilled: if they never occupied the whole, they must blame their own unbelief and disobedience. [2.] God assures Joshua, that his never-failing presence and blessing shall be with him, as they had been with Moses; and the consequence of these must be victory. He shall tread on the necks of his enemies, and divide the land, to be possessed in peace by the tribes of Israel. Note; They who have God's presence with them, may cheerfully and confidently go forth against a host of enemies. (3.) Victory over all the powers of evil is obtained for us by our divine Joshua, and we may triumph already in our glorious head over sin, and death, and hell, as vanquished enemies. (4.) He bids him be of good courage, repeats it again and again, and urges it with renewed assurances that he would be with him: and need there was of such encouragement, though his valour had been tried and known, for his difficulties were now greater than ever. His own insufficiency for such an enterprize, the people's well-known rebellious spirit, his enemies' power and numbers, might shake the most confirmed constancy; but fear is banished, whilst he who supremely commands inspires him with strength and courage irresistible. Note; (1.) The strongest have need of daily support and encouragement from God, or their strength would quickly prove but weakness. (2.) When we go forth to fight the Lord's battles, as ministers, we should take with us that encouraging promise, Lo, I am with you always, even to the end of the world. (3.) When God is pleased to work, none shall hinder: the mountains of difficulty shall, before our divine Zerubbabel, become a plain.

Ver. 10. Then Joshua commanded the officers of the people- Obedient to the divine injunction, Joshua hastens to take all those measures which human prudence could suggest to a pious mind in the present emergency. He commands the schoterim, i.e. the officers subordinate to the schophetim, or judges, whose sentences they published and put in execution.

Ver. 11. Pass through the host, and command the people, saying, Prepare you victuals- They were to make proclamation throughout the several tribes, in all the camps of Israel, to provide themselves with such victuals as the countries of Sihon and Og, which they had lately conquered, afforded. But to what purpose is this precaution, since the Israelites every morning found manna from heaven for their food? Without quoting all the answers given by interpreters to this question, we shall content ourselves with pointing out two or three. 1st, Joshua's order may be founded on his foreseeing that the Israelites would be obliged to decamp too early in the morning, to allow time for collecting manna, as usual; and therefore he judged it prudent to supply them with provisions before they began their march. 2nd, Though the manna daily fell for the accommodation of the poor, the feeble, and all who had no means of procuring themselves other food; yet those who could purchase flour and meat were not forbidden to use it. The Israelites actually had found great store of provisions in the land of the Amorites, which they had now for some time subdued. Calmet prefers this opinion. Le Clerc thinks, that Joshua issued this order, as conjecturing, or being miraculously informed, that the manna would cease so soon as they had passed the Jordan. 3rdly, Nothing hinders our translating the words, Prepare all necessary provisions, without restraining them to victuals only. The expression, for within three days, occasions new difficulties, which will be removed by a reference to chap. Jos 3:1-2. Joshua says, ye shall pass over this Jordan; as it was not so far from Shittim, where they now lay encamped, but that they could see it.

Ver. 12-15. And to the Reubenites, &c. spake Joshua- We have elsewhere remarked, that Moses had given to these two tribes and a half settlements on this side Jordan; but on condition, that when it became necessary to pass that river, they should furnish their quota of troops, and march at the head of the whole army into the land of Canaan, properly so called. Here, therefore, Joshua puts them again in mind of this engagement; and seems less to command them, than to remind them of the orders they had already received from Moses. See Num 32:20; Num 32:42. Deu 3:18; Deu 3:29. We find in ver. 14 the word chamuschim, translated armed: it properly signifies girt, as much as to say, dressed and well equipped. See Exo 13:18. It is very evident, that Joshua did not require any but those who were able to bear arms in those two tribes and a half, to march in this expedition: nor did Moses mean otherwise; they only supplied about 40,000 men. See Patrick.

Ver. 16, 17. And they answered Joshua, saying, All that thou commandest us, we will do, &c. according as we hearkened unto Moses- This is a very express acknowledgment of the divinity of Joshua's mission, and an absolute submission to his commands: all the tribes evidently gave the like answer.

Only the Lord thy God be with thee, as he was with Moses- As if they had said, "May the Lord thy God grant to thee, as he did to Moses, the glory of a triumph over our enemies!" And so it is rendered by Menochius, Grotius, Calmet, &c.

Ver. 18. Whosoever he be that doth rebel, &c. he shall be put to death- He shall be treated as a criminal guilty of high treason: so the words are understood by Maimonides and most of the rabbis. We may further take notice, that Joshua was a king and a prophet, as Moses had been; and that, according to the law, he who transgressed the orders of Moses and of a prophet was worthy of death. The word only in the latter clause of the verse should rather be translated therefore, which is the plain signification of the particle רק rak. See chap. Jos 13:6.