Text -- Joshua 1:7 (NET)

1:7 Make sure you are very strong and brave! Carefully obey all the law my servant Moses charged you to keep! Do not swerve from it to the right or to the left, so that you may be successful in all you do.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 1:7

Remember, that though thou art the commander of my people, yet thou art my subject, and obliged to observe all my commands.

Wesley: Jos 1:7

That is, in any kind, or upon any pretence; which plainly shews, that God's assistance promised to him and the Israelites, was conditional, and might justly be withdrawn upon their breach of the conditions.

Wesley: Jos 1:7

That is, whatsoever thou doest. Mens actions are often compared to ways, or steps by which they come to the end they aim at.

JFB: Jos 1:2-9

Joshua's mission was that of a military leader. This passage records his call to begin the work, and the address contains a literal repetition of the promise made to Moses (Deu 11:24-25; Deu 31:6-8, Deu 31:23).

JFB: Jos 1:5-9

Canaan was theirs by a divine grant; and the renewed confirmation of that grant to Joshua when about to lead the people into it, intimated not only a certain but an easy conquest. It is remarkable, however, that his courage and hope of victory were made to depend (see on Deu 17:18) on his firm and inflexible adherence to the law of God, not only that regarding the extirpation of the Canaanites, but the whole divine code.

Clarke: Jos 1:7

Only be thou strong, and very courageous - Ισχυε ουν, και ανδριζου σφοδρα . - Sept. Be strong therefore, and play the man to the uttermost. Though God had promised him that no man should be able to stand before him, yet it was on condition that he should use all his military skill, and avail himself to the uttermost of all the means, natural and providential, which God should place within his reach. God will not have them who refuse to help themselves.

TSK: Jos 1:7

which Moses : Jos 1:1, Jos 11:15; Num 27:23; Deu 31:7

turn not : Deu 5:32, Deu 12:32, Deu 28:14; Pro 4:27, Pro 8:20

that : Deu 29:9; 1Ki 2:3; 1Ch 22:13

prosper : or, do wisely, Jos 1:8 *marg.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 1:7

Prosper - See the margin. The literal rendering should be retained here since the notion of prosperity is separately introduced by a different word in Jos 1:8.

Poole: Jos 1:7

Remember that though thou art the captain and commander of my people, yet thou art my subject, and obliged to observe all my commands.

To the right hand or to the left i.e. in any kind, or upon any pretence.

That thou mayest prosper or, that thou mayest do wisely ; whereby he instructs him in the true art of government; and that his greatest wisdom will lie in the observation of all God’ s commands. and not in that pretended reason of state which other princes govern all their affairs by. And this plainly shows that God’ s assistance promised to him and to the Israelites was conditional, and might justly be withdrawn upon their breach of the conditions.

Whithersoever thou goest i.e. whatsoever thou doest. Men’ s actions are oft compared to ways, or journeys, or steps, by which they come to the end they aim at.

Haydock: Jos 1:7

From it. Hebrew him, Moses. But the Masorets order us to read it. (Haydock) ---

Understand, or "succeed." (Chaldean) (Vatable)

Gill: Jos 1:7

Only be thou strong, and very courageous,.... For though Joshua was a man of valour and courage, as appears by his war with Amalek, yet there was need of this exhortation, and of repeating it, since he was to engage with a people more and mightier than those with him, and who dwelt in strong and fortified places, and had been preparing for some time, having had notice, and were in expectation of the Israelites' attempt upon them:

that thou mayest observe to do according to all the law which Moses my servant commanded thee; not only as a private man obliged to observe the whole law, and act according to it in all things; though no mere man is capable of it, only Joshua's antitype, who is the end of it for righteousness to all that believe, having fulfilled it in all respects; but as the supreme magistrate under God, who was to see that the law was obeyed by the people in all things, and particularly as the general of the army, who was to observe to do what had been ordered, with respect to the Canaanites, see Deu 7:1,

turn not from it to the right hand or to the left: from the law, by adding to it, or taking from it; so Ben Gersom explains it,"turning to the right hand is, when any adds to its words; and turning to the left hand, when he diminishes from them;''or "from him" ^k, that is, from Moses; from his good way, as Kimchi; though he adds, or else from the book of the law; for though he does not mention the book, he does the law; so Ben Melech:

that thou mayest prosper whithersoever thou goest; succeed in every battle he engaged in; it would be well if generals of armies would observe this; the way to obtain victory over enemies being to be observant of the laws of God themselves, and to take care that they be observed by the soldiers under their command: or "that thou mayest act wisely" ^l; the word of God furnishing out instruction to men in every station of life, see Luk 3:10.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 1:7

¹ tn Or “Only be.”

² tn Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר (lishmor, “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed (ל) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!”

³ tn Heb “commanded you.”

⁴ tn Heb “be wise,” but the word can mean “be successful” by metonymy.

⁵ tn Heb “in all which you go.”

Geneva Bible: Jos 1:7

Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it [to] the right hand or [to] the left, that thou mayest ^{( e )} prosper whithersoever thou goest.

^{( e )} He shows where true prosperity consists, even to obey the word of God.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 1:1-18

1 The Lord appoints Joshua to succeed Moses.

3 The borders of the promised land.

5 God promises to assist Joshua.

8 He gives him instructions.

10 Joshua prepares the people to pass over Jordan.

12 He puts the two tribes and half in mind of their promise to Moses.

16 They promise him fealty.

Maclaren: Jos 1:1-11

Joshua 1:1-11

The closest connection exists between Deuteronomy and Joshua. The narrative may be read as running on without a break. It turns away from the lonely grave up on the mountain to the bustling camp and the new leader. No man is indispensable. God's work goes on uninterrupted. The instruments are changed, but the Master-hand is the same, and lays one tool aside and takes another out of the tool-chest as He will. Moses is dead,--what then? Does his death paralyze the march Of the tribes? No; it is but the ground for the ringing command, Therefore arise, go over this Jordan.' The immediate installation of his successor, and the uninterrupted continuance of the advance, do not mean that Moses is not honored or is forgotten, for the narrative lovingly links his honorific title, the servant of the Lord,' with the mention of his death; and God Himself does the same, for he is thrice referred to in the divine command to Joshua, as the recipient of the promise of the conquest, as the example of the highest experience of God's all-sufficing companionship, and as the medium by which Israel received the law. Joshua steps into the empty place, receives the same great promise, is assured of the same Presence, and is to obey the same law. The change of leaders is great, but nothing else is changed; and even it is not so great as faint hearts in their sorrow are apt to think, for the real Leader lives, and Moses and Joshua alike are but the transmitters of His orders and His aids to Israel.

The first command given to Joshua was a trial of his faith, for Jordan was in flood' (Joshua 3:15),--and how was that crowd to get across, when fords were impassable and ferry-boats were wanting, to say nothing of the watchful eyes that were upon them from the other bank? To cross a stream in the face of the enemy is a ticklish operation, even for modern armies; what must it have been, then, for Joshua and his horde? Not a hint is given him as to the means by which the crossing is to be made possible. He has Jehovah's command to do it, and Jehovah's promise to be with him, and that is to be enough. We too have sometimes to face undertakings which we cannot see how to carry through; but if we do see that the path is one appointed by God, and will boldly tread it, we may be quite sure that, when we come to what at present seems like a mountain wall across it, we shall find that the glen opens as we advance, and that there is a way,--narrow, perhaps, and dangerous, but practicable. One step enough for me' should be our motto. We may trust God not to command impossibilities, nor to lead us into a cul de sac.

The promise to Moses (Deut. 2:24) is repeated almost verbally in Deut. 2:4. The boundaries of the land are summarily given as from the wilderness' in the south to this Lebanon' in the north, and from the Euphrates in the east to the Mediterranean in the west. The land of the Hittites' is not found in the original passage in Deuteronomy. and it seems to be a designation of the territory between Lebanon and the Euphrates, which we now know to have been the seat of the northern Hittites, while the southern branch was planted round Hebron and the surrounding district. But these wide boundaries were not attained till late in the history, and were not long retained. Did the promise, then, fail? No, for it, like all the promises, was contingent on conditions, and Israel's unfaithfulness cut short its extent of territory. We, too, fail to possess all the land destined for us. Our charter is much wider than our actual wealth. God gives more than we take, and we are content to occupy but a corner of the broad land which He has given us. In like manner Joshua did not realize to the full the following promise of uniform victory, but was defeated at Ai and elsewhere. The reason was the same,--the faithlessness of the people. Unbelief and sin turn a Samson into a weakling, and make Israel flee before the ranks of the Philistines.

The great encouragement given to Joshua in entering on his hard and perilous enterprise is twice repeated here: As I was with Moses, so will I be with thee.' Did Joshua remember how, nearly forty years since, he had fronted the mob of cowards with the very same assurance, and how the answer had been a shower of stones? The cowards are all dead,--will their sons believe the assurance now ? If we do believe that God is with us, we shall be ready to cross Jordan in flood, and to meet the enemies that are waiting on the other bank. If we do not, we shall not dare greatly, nor succeed in what we attempt. The small successes of material wealth and gratified ambition may be ours, but for all the higher duties and nobler conflicts that become a man, the condition of achievement and victory is steadfast faith in God's presence and help.

That assurance--which we may all have if we cling to Jesus, in whom God comes to be with every believing soul--is the only basis on which the command to Joshua, thrice repeated, can wisely or securely be rested. It is mockery to say to a man conscious of weakness, and knowing that there are evils which must surely come, and evils which may possibly come, against which he is powerless,' Don't be afraid,' unless you can show him good reason why he need not be. And there is only one reason which can still reasonable dread in a human heart that has to front all the ills that flesh is heir to,' and sees behind them all the grim form of death. He ought to be afraid, unless--unless what? Unless he has heard and taken into his inmost soul the Voice that said to Joshua, I will not fail thee, nor forsake thee: be strong and of a good courage,' or, still more sweet and peace-bringing, the Voice that said to the frightened crew of the fishing-boat in the storm and the darkness, It is I; be not afraid.' If we know that Christ is with us, it is wise to be strong and courageous; if we are meeting the tempest alone, the best thing we can do is to fear, for the fear may drive us to seek for His help, and He ever stretches out His hand to him who is afraid, as he ought to be, when he feels the cold water rising above his knees, and by his very fear is driven to faith, and cries, Lord, save; I perish!'

Courage that does not rest on Christ's presence is audacity rather than courage, and is sure to collapse, like a pricked bladder, when the sharp point of a real peril comes in contact with it. If we sit down and reckon the forces that we have to oppose to the foes that we are sure to meet, we shall find ourselves unequal to the fight, and, if we are wise, shall' send the ambassage' of a humble desire to the great King, who will come to our help with His all-conquering powers. Then, and only then, shall we be safe in saying, I will not fear what man can do unto me, or devils either,' when we have said, In God have I put my trust,' and have heard Him answering, I will not fail thee, nor forsake thee.

Maclaren: Jos 1:7-8

Joshua 1:7-8

This is the central portion of the charge given to the successor of Moses. Joshua was a very small man in comparison with his predecessor. He was no prophet nor constructive genius; he was not capable of the heights of communion and revelation which the lofty spirit of Moses was able to mount. He was only a plain, fiery soldier, with energy, swift decision, promptitude, self-command, and all the military virtues in the highest degree. The one thing that he needed was to be strong and courageous'; and over and over again in this chapter you will find that injunction pealed into his ears. He is the type of the militant servant of the Lord, and the charge to him embodies the duties of all such.

I. We Have Here The Duty Of Courageous Strength.

Christianity has altered the perspective of human virtues, has thrown the gentler ones into prominence altogether unknown before, and has dimmed the brilliancy of the old heroic type of character; but it has not struck those virtues out of its list. Whilst the perspective is altered, there is as much need in the lowliest Christian life for the loftiest heroism as ever there was. For in no mere metaphor, but in grim earnest, all Christian progress is conflict, and we have to fight, not only with the evils that are within, but, if we would be true to the obligations of our profession and loyal to the commands of our Master, we have to take our part in the great campaign which He has inaugurated and is ever carrying on against every abuse and oppression, iniquity and sin, that grinds down the world and makes our brethren miserable and servile. So, then, in these words we have directions in regard to a side of the Christian character, indispensable to-day as ever, and the lack of which cannot be made up for by any amount of sweet and-contemplative graces.

Jesus Christ is the type of both. The Conqueror of Canaan and the Redeemer of the world bear the same name. The Jesus whom we trust was a Joshua. And let us learn the lesson that neither the conqueror of the typical and material land of promise nor the Redeemer who has won the everlasting heaven for our portion could do their work without the heroic side of human excellence being manifestly developed. Do you remember He steadfastly set His face to go to Jerusalem'? Do you remember that the Apostle whom a hasty misconception has thought of as the gentlest of the Twelve, because he had most to say about love, is the Apostle that more emphatically than any other rings into our ears over and over again the thought of the Christ, militant and victorious, the Hero as well as the patient Sufferer, the Captain of our salvation'? And so let us recognize how both the gentler and the stronger graces, the pacific and the warlike side of human excellence, have their highest development in Jesus Christ, and learn that the firmest strength must be accompanied with the tenderest love and swathed in meekest gentleness. As another Apostle has it in his pregnant, brief injunctions, ringing and laconic like a general's word of command, Quit you like men! be strong! let all your deeds be done in Jove!' Braid the two things together, for the mightiest strength is the love that conquers hate, and the only love that is worthy of a man is the love that is strong to contend and to overcome.

Be strong.' Then strength is a duty; then weakness is a sin. Then the amount of strength that we possess and wield is regulated by ourselves. We have our hands on the sluice. We may open it to let the whole fall tide run in, or we may close it till a mere dribble reaches us. For the strength which is strength, and not merely weakness in a fever, is a strength derived, and ours because derived. The Apostle gives the complete version of the exhortation when he says: Finally, my brethren,' that Omega of command which is the Alpha of performance, be strong in the Lord and in the power of His might.' Let Christ's strength in. Open the heart wide that it may come. Keep yourself in continual touch with God, the fountain of all power. Trust is strength, because trust touches the Rock of Ages.

For this reason the commandment to be strong and of good courage is in the text based upon this: As I was with Moses, so I will be with thee. I will not fail thee nor forsake thee.' Our strength depends on ourselves, because our strength is the fruit of our faith. And if we live with Him, grasping His hand and, in the realizing consciousness of our own weakness, looking beyond ourselves, then power will come to us above our desire and equal to our need. The old victories of faith will be reproduced in us when we say with the ancient king, Lord! We know not what to do, but our eyes are up unto Thee.' Then He will come to us, to make us strong in the Lord and in the power of His might.' Wait on the Lord and He will strengthen thine heart; wait, I say, on the Lord.'

But courage is duty, too, as well as strength. Power and the consciousness of power do not always go together. In regard to the strength of nature, courage and might are quite separable. There may be a strong coward and a weak hero. But in the spiritual region, strength and courage do go together. The consciousness of the divine power with us, and that alone, will make us bold with a boldness that has no taint of levity and presumption mingled with it, and never will overestimate its own strength. The charge to Joshua, then, not only insists upon the duty of strength, but on the duty of conscious strength, and on the duty of measuring the strength that is at my back with the weakness that is against me, and of being bold because I know that more and greater is He that is with me than are they that be with them.'

II. So Much, Then, For The First Of The Exhortations Here.

Now look next at the duty of implicit obedience to the word of command.

That is another soldierly virtue, the exercise of which sheds a nobility over the repulsive horrors of the battlefield. Joshua had to be fitted to command by learning to obey, and, like that other soldier whose rough trade had led him to some inkling of Christ's authority by its familiarizing him with the idea of the strange power of the word of command, had to realize that he himself was under authority' before he could issue his orders.

Courage and strength come first, and on them follows the command to do all according to the law, to keep it without deflection to right or left, and to meditate on it day and night. These two virtues make the perfect soldier--courage and obedience. Daring and discipline must go together, and to know how to follow orders is as essential as to know how to despise dangers.

But the connection between these two, as set forth in this charge, is not merely that they must co-exist, but that courage and strength are needed for, and are to find their noblest field of exercise in, absolute acceptance of, and unhesitating, swift, complete, unmurmuring obedience to, everything that is discerned to be God's will and our duty.

For the Christian soldier, then, God's law is his marching orders. The written word, and especially the Incarnate Word, are our law of conduct. The whole science of our warfare and plan of campaign are there. We have not to take our orders from men's lips, but we must often disregard them, that we may listen to the Captain of our salvation.' The soldier stands where his officer has posted him, and does what he was bid, no matter what may happen. Only one voice can relieve him. Though a thousand should bid him flee, and his heart should echo their advises, he is recreant if he deserts his post at the command of any but him who set him there. Obedience to others is mutiny. Nor does the Christian need another law to supplement that which Christ has given him in His pattern and teaching. Men have appended huge comments to it, and have softened some of its plain precepts which bear hard on popular sins. But the Lawgiver's law is one thing, and the lawyers' explanations which explain it away or darken what was clear enough, however unwelcome, are quite another. Christ has given us Himself, and therein has given a sufficient directory for conduct and conflict which fits close to all our needs, and will prove definite and practical enough if we honestly try to apply it.

The application of Christ's law to daily life takes some courage, and is the proper field for the exercise of Christian strength. Be very courageous that thou mayest observe.' If you are not a bold Christian you will very soon get frightened out of obedience to your Master's commandments. Courage, springing from the realization of God's helping strength, is indispensable to make any man, in any age, live out thoroughly and consistently the principles of the law of Jesus Christ. No man in this generation will work out a punctual obedience to what he knows to be the will of God, without finding out that all the Canaanites' are not dead yet; but that there are enough of them left to make a very thorny life for the persistent follower of Jesus Christ.

And not only is there courage needed for the application of the principles of conduct which God has given us, but you will never have them handy for swift application unless, in many a quiet hour of silent, solitary, patient meditation you have become familiar with them. The recruit that has to learn on the battle-field how to use his rifle has a good chance of being dead before he has mastered the mysteries of firing. And Christian people that have their Christian principles to dig out of the Bible when the necessity comes, will likely find that the necessity is past before they have completed the excavation. The actual battle-field is no place to learn drill. If a soldier does not know how his sword hangs, and cannot get at it in a moment, he will probably draw it too late.

I am afraid that the practice of such meditation as is meant here has come to be, like the art of making ecclesiastical stained glass, almost extinct in modern times. You have all so many newspapers and magazines to read that the Bible has a chance of being shoved out of sight, except on Sundays and in chapels. The meditating' that is enjoined in my text is no mere intellectual study of Scripture, either from an antiquarian or a literary or a theological point of view, but it is the mastering of the principles of conduct as laid down there, and the appropriating of all the power for guidance and for sustaining which that word of the Lord gives. Meditation, the familiarizing ourselves with the ethics of Scripture, and with the hopes and powers that are treasured in Jesus Christ, so that our minds are made up upon a great many thorny questions as to what we ought to do, and that when crises or dangers come, as they have a knack of coming, very suddenly, and are sprung upon us unexpectedly, we shah be able, without much difficulty, or much time spent in perplexed searching, to fall back upon the principles that decide our conduct--that is essential to all successful and victorious Christian life.

And it is the secret of all blessed Christian life. For there is a lovely echo of these vigorous words of command to Joshua in a very much more peaceful form in the 1st Psalm: Blessed is the man that walketh not in the counsel of the ungodly … but his delight is in the law of the Lord, and in His law doth he meditate day and night'--the very words that are employed in the text to describe the duty of the soldier--therefore all that he doeth shall prosper.'

III. That Leads To The Last Thought Here, The Sure Victory Of Such Bold Obedience.

Thou mayest prosper whithersoever thou goest'; Thou shalt make thy way prosperous, and then shalt thou have good success,' or, as the last word might be rendered, then shalt thou act wisely.' You may not get victory from an earthly point of view, for many a man that lives strong and courageous and joyfully obeying God's law, as far as he knows it and because he loves the Lawgiver, goes through life, and finds that, as far as the world's estimate is concerned, there is nothing but failure as his portion. Ah! but the world's way is not the true way of estimating victory. Be of good cheer, I have overcome the world,' said Jesus Christ when within arm's-length of the Cross. And His way is the way in which we must conquer the world, if we conquer it at all. The success which my text means is the carrying out of conscientious convictions of God's will into practice. That is the only success that is worth talking about or looking for. The man that succeeds in obeying and translating God's will into conduct is the victor, whatever be the outward fruits of his life. He may go out of the field beaten, according to the estimate of men that can see no higher than their own height, and little further than their own finger tips can reach; he may himself feel that the world has gone past him, and that he has not made much of it; he may have to lie down at last unknown, poor, with all his bright hopes that danced before him in childhood gone, and sore beaten by the enemies; but, if he is able to say in the strength that Christ gives, I have finished my course; I have kept the faith,' his way has prospered,' and he has had' good success.' We are more than conquerors through Him that loved us.'

MHCC: Jos 1:5-9

Joshua is to make the law of God his rule. He is charged to meditate therein day and night, that he might understand it. Whatever affairs of this world we have to mind, we must not neglect the one thing needful. All his orders to the people, and his judgments, must be according to the law of God. Joshua must himself be under command; no man's dignity or dominion sets him above the law of God. He is to encourage himself with the promise and presence of God. Let not the sense of thine own infirmities dishearten thee; God is all-sufficient. I have commanded, called, and commissioned thee to do it, and will be sure to bear thee out in it. When we are in the way of duty, we have reason to be strong and very bold. Our Lord Jesus, as Joshua here, was borne up under his sufferings by a regard to the will of God, and the commandment from his Father.

Matthew Henry: Jos 1:1-9

Honour is here put upon Joshua, and great power lodged in his hand, by him that is the fountain of honour and power, and by whom kings reign. Instructions are given him by Infinite Wisdom, and encouragements by the God of all consolation. God had before spoken to Moses concerning him (Num 27:18), but now he speaks to him (v. 1), probably as he spoke to Moses (Lev 1:1) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (Deu 31:14), to learn the way of attending there. Though Eleazar had the breast-plate of judgment, which Joshua was directed to consult as there was occasion (Num 27:21), yet, for his greater encouragement, God here speaks to him immediately, some think in a dream or vision (as Job 33:15); for though God has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may without them make himself known to his people, and speak to their hearts otherwise than by their ears. Concerning Joshua's call to the government observe here,

I. The time when it was given him: After the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses's life-time. An interregnum, though but for a few days, might have been of bad consequence; but it is probable that God did not speak to him to go forward towards Canaan till after the thirty days of mourning for Moses were ended; not, as the Jews say, because the sadness of his spirit during those days unfitted him for communion with God (he sorrowed not as one that had no hope), but by this solemn pause, and a month's adjournment of the public councils, even now when time was so very precious to them, God would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages towards him during the forty years of his government.

II. The place Joshua had been in before he was thus preferred. He was Moses's minister, that is, an immediate attendant upon his person and assistant in business. The Septuagint translates it hupourgos , a workman under Moses, under his direction and command. Observe, 1. He that was here called to honour had been long bred to business. Our Lord Jesus himself took upon him the form of a servant, and then God highly exalted him. 2. He was trained up in subjection and under command. Those are fittest to rule that have learnt to obey. 3. He that was to succeed Moses was intimately acquainted with him, that he might fully know his doctrine and manner of life, his purpose and long-suffering (2Ti 3:10), might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work. 4. He was herein a type of Christ, who might therefore be called Moses's minister, because he was made under the law and fulfilled all the righteousness of it.

III. The call itself that God gave him, which is very full.

1. The consideration upon which he was called to the government: Moses my servant is dead, v. 2. All good men are God's servants; and it is no disparagement, but an honour, to the greatest of men to be so: angels themselves are his ministers. Moses was called to extraordinary work, was a steward in God's house, and in the discharge of the trusts reposed in him he served not himself but God who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb 3:5, where what he did is said to be for a testimony of the things that should be spoken after. God will own his servants, will confess them in the great day. But Moses, though God's servant, and one that could ill be spared, is dead; for God will change hands, to show that whatever instruments he uses he is not tied to any. Moses, when he has done his work as a servant, dies and goes to rest from his labours, and enters into the joy of his Lord. Observe, God takes notice of the death of his servants. It is precious in his sight, Psa 116:15.

2. The call itself. Now therefore arise. (1.) "Though Moses is dead, the work must go on; therefore arise, and go about it."Let not weeping hinder sowing, nor the withering of the most useful hands be the weakening of ours; for, when God has work to do, he will either find or make instruments fit to carry it on. Moses the servant is dead, but God the Master is not: he lives for ever. (2.) "Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto thou wast appointed. Therefore there is need of thee to fill up his place; up, and be doing."Note, [1.] The removal of useful men should quicken survivors to be so much the more diligent in doing good. Such and such are dead, and we must die shortly, therefore let us work while it is day. [2.] It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began. Thus the latter generations enter into the labours of the former. And thus Christ, our Joshua, does that for us which could never be done by the law of Moses, - justifies (Act 13:39), and sanctifies, Rom 8:3. The life of Moses made way for Joshua, and prepared the people for what was to be done by him. Thus the law is a schoolmaster to bring us to Christ: and then the death of Moses made room for Joshua; thus we are dead to the law, our first husband, that we may be married to Christ, Rom 7:4.

3. The particular service he was now called out to: " Arise, go over this Jordan, this river which you have in view, and on the banks of which you lie encamped."This was a trial to the faith of Joshua, whether he would give orders to make preparation for passing the river when there was no visible way of getting over it, at least not at this place and at this time, when all the banks were overflown, Jos 3:15. He had no pontoons or bridge of boats by which to convey them over, and yet he must believe that God, who had ordered them over, would open a way for them. Going over Jordan was going into Canaan; thither Moses might not, could not, bring them, Deu 31:2. Thus the honour of bringing the many sons to glory is reserved for Christ the captain of our salvation, Heb 2:10.

4. The grant of the land of Canaan to the children of Israel is here repeated (Jos 1:2-4): I do give it them. To the patriarchs it was promised, I will give it; but, now that the fourth generation had expired, the iniquity of the Amorites was full, and the time had come for the performance of the promise, it is actually conveyed, and they are put in possession of that which they had long been in expectation of: "I do give it, enter upon it, it is all your own; nay (Jos 1:3), I have given it; though it be yet unconquered, it is as sure to you as if it were in your hands."Observe, (1.) The persons to whom the conveyance is made: To them, even to the children of Israel (Jos 1:2), because they are the seed of Jacob, who was called Israel at the time when this promise was made to him, Gen 35:10, Gen 35:12. The children of Israel, though they had been very provoking in the wilderness, yet, for their fathers' sakes, should have the entail preserved. And it was the children of the murmurers that God said should enter Canaan, Num 14:31. (2.) The land itself that is conveyed: From the river Euphrates eastward, to the Mediterranean Sea westward, Jos 1:4. Though their sin cut them short of this large possession, and they never replenished all the country within the bounds here mentioned, yet, had they been obedient, God would have given them this and much more. Out of all these countries, and many others, there were in process of time proselytes to the Jewish religion, as appears, Act 2:5, etc. If their church was enlarged, though their nation was not multiplied, it cannot be said that the promise was of no effect. And, if this promise had not its full accomplishment in the letter, believers might thence infer that it had a further meaning, and was to be fulfilled in the kingdom of the Messiah, both that of grace and that of glory. (3.) The condition is here implied upon which this grant is made, in those words, as I said unto Moses, that is, "upon the terms that Moses told you of many a time, if you will keep my statutes, you shall go in and possess that good land. Take it under those provisos and limitations, and not otherwise."The precept and promise must not be separated. (4.) It is intimated with what ease they should gain the possession of this land, if it were not their own fault, in these words, " Every place that the sole of your foot shall tread upon (within the following bounds) shall be your own. Do but set your foot upon it and you have it."

5. The promises God here makes to Joshua for his encouragement. (1.) That he should be sure of the presence of God with him in this great work to which he was called (Jos 1:5): " As I was with Moses, to direct and strengthen him, to own and prosper him, and give him success in bringing Israel out of Egypt and leading them through the wilderness, so I will be with thee to enable thee to settle them in Canaan."Joshua was sensible how far he came short of Moses in wisdom and grace; But what Moses did was done by virtue of the presence of God with him, and, though Joshua had not always the same presence of mind that Moses had, yet, if he had always the same presence of God, he would do well enough. Note, it is a great comfort to the rising generation of ministers and Christians that the same grace which was sufficient for those that went before them shall not be wanting to them if they be not wanting to themselves in the improvement of it. It is repeated here again (v. 9). " The Lord thy God is with thee as a God of power, and that power engaged for thee whithersoever thou goest."Note, Those that go where God sends them shall have him with them wherever they go and they need desire no more to make them easy and prosperous. (2.) That the presence of God should never be withdrawn from him: I will not fail thee, nor forsake thee, v. 5. Moses had assured him of this (Deu 31:8), that, though he must now leave him, God never would: and here God himself confirms that word of his servant Moses (Isa 44:26), and engages never to leave Joshua. We need the presence of God, not only when we are beginning our work to set us in, but in the progress of it to further us with a continual help. If that at any time fail us, we are gone; this we may be sure, that the Lord is with us while we are with him. This promise here made to Joshua is applied to all believers, and improved as an argument against covetousness, Heb 13:5, Be content with such things as you have, for he hath said, I will never leave thee. (3.) That he should have victory over all the enemies of Israel (Jos 1:5): There shall not any man that comes against thee be able to stand before thee. Note, There is no standing before those that have God on their side. If he be for us, who can be against us? God promises him clear success - the enemy should not make any head against him; and constant success - all the days of his life. However it might be with Israel when he was gone, all his reign should be graced with triumphs. What Joshua had himself encouraged the people with long ago (Num 14:9) God here encourages him with. (4.) That he should himself have the dividing of this land among the people of Israel, v. 6. It was a great encouragement to him in beginning this work that he was sure to see it finished and his labour should not be in vain. Some make it a reason why he should arm himself with resolution, and be of good courage, because of the bad character of the people whom he must cause to inherit that land. He knew well what a froward discontented people they were, and how unmanageable they had been in his predecessor's time; let him therefore expect vexation from them and be of good courage.

6. The charge or command he gives to Joshua, which is,

(1.) That he conform himself in every thing to the law of God, and make this his rule v. 7, 8. God does, as it were, put the book of the law into Joshua's hand; as, when Joash was crowned, they gave him the testimony, 2Ki 11:12. And concerning this book he is charged, [1.] To meditate therein day and night, that he might understand it and have it ready in him upon all occasions. If ever any man's business might have excused him from meditation, and other acts of devotion, one would think Joshua's might at this time. It was a great trust that was lodged in his hands; the care of it was enough to fill him, if he had had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful. [5.] Not to let it depart out of his mouth; that is, all his orders to the people, and his judgments upon appeals made to him, must be consonant to the law of God; upon all occasions he must speak according to this rule, Isa 8:20. Joshua was to maintain and carry on the work that Moses had begun, and therefore he must not only complete the salvation Moses had wrought for them, but must uphold the holy religion he had established among them. There was no occasion to make new laws; but that good thing which was committed to him he must carefully and faithfully keep, 2Ti 1:14. [3.] He must observe to do according to all this law. To this end he must meditate therein, not for contemplation sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might, both as a man and as a magistrate, observe to do according to what was written therein; and several things were written there which had particular reference to the business he had now before him, as the laws concerning their wars, the destroying of the Canaanites and the dividing of Canaan; etc.; these he must religiously observe. Joshua was a man of great power and authority, yet he must himself be under command and do as he is bidden. No man's dignity or dominion, how great soever, sets him above the law of God. Joshua must not only govern by law, and take care that the people observed the law, but he must observe it himself, and so by his own example maintain the honour and power of it. First, He must do what was written. It is not enough to hear and read the word, to commend and admire it, to know and remember it, to talk and discourse of it, but we must do it. Secondly, He must do according to what was written, exactly observing the law as his copy, and doing, not only that which was there required, but in all circumstances according to the appointment. Thirdly, He must do according to all that was written, without exception or reserve, having a respect to all God's commandments, even those which are most displeasing to flesh and blood. Fourthly, He must observe to do so, observe the checks of conscience, the hints of providence; and all the advantages of opportunity. Careful observance is necessary to universal obedience. Fifthly, He must not turn from it, either in his own practice or in any act of government, to the right hand or to the left, for there are errors on both hands, and virtue is in the mean. Sixthly, He must be strong and courageous, that he might do according to the law. So many discouragements there are in the way of duty that those who will proceed and persevere in it must put on resolution. And, lastly, to encourage him in his obedience, he assures him that then he shall do wisely (as it is in the margin) and make his way prosperous, Jos 1:7, Jos 1:8. Those that make the word of God their rule, and conscientiously walk by that rule, shall both do well and speed well; it will furnish them with the best maxims by which to order their conversation (Psa 111:10); and it will entitle them to the best blessings: God shall give them the desire of their heart.

(2.) That he encourage himself herein with the promise and presence of God, and make these his stay (Jos 1:6): Be strong and of a good courage. And again (Jos 1:7), as if this was the one thing needful: Only be strong and very courageous. And he concludes with this (Jos 1:9): Be strong and of a good courage; be not afraid, neither be thou dismayed. Joshua had long since signalized his valour, in the war with Amalek, and in his dissent from the report of the evil spies; and yet God sees fit thus to inculcate this precept upon him. Those that have grace have need to be called upon again and again to exercise grace and to improve in it. Joshua was humble and low in his own eyes, not distrustful of God, and his power, and promise, but diffident of himself, and of his own wisdom, and strength, and sufficiency for the work, especially coming after so great a man as Moses; and therefore God repeats this so often, " Be strong and of a good courage; let not the sense of thy own infirmities dishearten thee; God is all-sufficient. Have not I commanded thee? "[1.] "I have commanded the work to be done, and therefore it shall be done, how invincible soever the difficulties may seem that lie in the way."Nay, [2.] "I have commanded, called, and commissioned, thee to do it, and therefore will be sure to own thee, and strengthen thee, and bear thee out in. it."Note, When we are in the way of our duty we have reason to be strong and very courageous; and it will help very much to animate and embolden us if we keep our eye upon the divine warrant, hear God saying, " Have not I commanded thee? I will therefore help thee, succeed thee, accept thee, reward thee."Our Lord Jesus, as Joshua here, was borne up under his sufferings by a regard to the will of God and the commandment he had received from his Father, Joh 10:18.

Keil-Delitzsch: Jos 1:6-8

The promise is followed by the condition upon which the Lord would fulfil His word. Joshua was to be firm and strong, i.e., well-assured, courageous, not alarmed (vid., Deu 31:6). In the first place (Jos 1:6), he was to rely firmly upon the Lord and His promise, as Moses and the Lord had already told him (Deu 31:7 and Deu 31:23), and as is again repeated here, whilst at the same time the expression, " thou shalt divide for an inheritance ," recalls to mind Deu 1:38; Deu 3:28; and in the second place (Jos 1:7, Jos 1:8), he was to strive to attain and preserve this firmness by a careful observance of the law. "Observe to do," etc., as Moses had already impressed upon the hearts of all the people (Deu 5:29, cf. Deu 28:14 and Deu 2:27). The suffix in ממּנּוּ is to be explained on the supposition that the speaker had the book of the law in his mind. The further expansion, in Jos 1:8, is not only attached to the exhortations, with which Moses urges upon all the people in Deu 6:6-7, and Deu 11:18-19, an uninterrupted study and laying to heart of the commandments of God, but even more closely to the directions to the king, to read every day in the law (Deu 17:19). "Not to depart out of the mouth," is to be constantly in the mouth. The law is in our mouth, not only when we are incessantly preaching it, but when we are reading it intelligently for ourselves, or conversing about it with others. To this there was to be added meditation, or reflection upon it both day and night (vid., Psa 1:2). הגה does not mean theoretical speculation about the law, such as the Pharisees indulged in, but a practical study of the law, for the purpose of observing it in thought and action, or carrying it out with the heart, the mouth, and the hand. Such a mode of employing it would be sure to be followed by blessings. "Then shalt thou make they way prosperous," i.e., succeed in all thine undertakings (vid., Deu 28:29), " and act wisely "(as in Deu 29:8).

Constable: Jos 1:1-9

1. God's charge to Joshua 1:1-9

In one sense verses 1-9 are a preamble to the whole book. They contain the basic principles that were to guide Joshua and Israel so they could obtain all that God had promised their forefathers.

1:1 The first word of the book is a conjunction translated "now" or "and." It shows that this book picks up where Deuteronomy stopped.

"Servant of the LORD' is a title of honor shared by Abraham, David, and the Servant of the Lord in Isaiah. (It is used most frequently of Moses: Exod 14:31; Num 12:7-8; Deut 34:5; and thirteen times in Joshua; my servant' occurs twice.) The term servant' was used to designate even the highest officials of a king. . . . Only at the end of his life was he [Joshua] honored with the title servant of the LORD' (24:29)."¹¹

Joshua was an Ephraimite (Num. 13:8; 1 Chron. 7:27).

1:2 The nation had mourned Moses' death for 30 days (Deut. 34:8). Now God instructed Joshua to prepare to enter the land. The death of any of His servants never frustrates or limits God, though this causes Him sorrow (Ps. 116:15).

1:3 God had promised all the land that the Israelites would tread under foot to the patriarchs and Moses (Gen. 13:17; Exod. 23:30-31; Deut. 11:24). The Israelites were now to claim it as their own by taking possession of it.

1:4 The area described here includes all that God promised to Abraham and the other patriarchs (Gen. 15:18; et al.). The writer apparently referred to the Hittites in a representative sense to describe all the Canaanite tribes (as in 1 Kings 10:29; 2 Kings 7:6; Ezek. 16:3).¹²

1:5 Many students of the book have called this the key verse. Here God promised Joshua His unfailing power and presence so that he might be completely successful in subduing the enemy. Joshua's failure to be entirely successful was not God's fault but the Israelites'.

"This text [vv. 2-5] summarizes the book. Verse 2 describes the crossing of the Jordan as found in 1:1-5:12. Verse 3 outlines the conquest' of 5:13-12:24. Verse 4 implies the distribution of the land in 13:1-22:34. The emphasis on all the days of Joshua's life in verse 5 is found at the end of Joshua's life in the final two chapters of the book. These verses also introduce the character of the LORD God of Israel. He is one of the main actors in the book. Here he reveals himself through his promises on behalf of Joshua and Israel."¹³

1:6 God exhorted Joshua on the basis of this promise (v. 5) to be "strong" and "courageous" (cf. Deut. 31:6). The first of these words in Hebrew implies strength in the hands for grasping and holding firmly. The second implies strength in the knees for standing solidly. Ownership of the land depended on God's faithfulness, but occupation of the land depended on Israel's faithfulness (cf. Deut. 30:20).

The writer stressed two major theological points in this book: Yahweh's faithfulness in giving Israel the Promised Land, and Yahweh's hatred of sin.¹⁴

"The word inherit' ["possession" in the NASB] used to describe the future possession of the land, is of rich theological significance. It has subsequently become a NT term for the enjoyment of the spiritual blessings of salvation (e.g., 1 Pet. 1:4)."¹⁵

1:7 Joshua's responsibility included unswerving obedience to the Mosaic Law. This would be the key to his success. Knowing the law was only the first step. Practicing it was what would make Joshua effective (cf. Deut. 5:32-33).

"The important lesson which we hence learn is, that in nothing is there more scope for the display of the highest moral heroism than in daring, in all circumstances, to cleave steadfastly to the word of God as the rule of our conduct. It is in this chiefly that the fortitude of the Christian soldier is to evince itself."¹⁶

1:8 Moses had left Israel a written document that the Israelites regarded as authoritative law, namely, the Mosaic Law. The Lord commanded Joshua to keep this Word in mind constantly so he would remember his responsibilities under God and find encouragement to keep them (cf. Ps. 1:2; Isa. 59:21).

"The phrase from your mouth' refers to the custom of muttering while studying or reflecting. The Hebrew word translated meditate' (hagah) literally means mutter.' When one continually mutters God's Word to himself, he is constantly thinking about it."¹⁷

". . . [Meditation] does not mean theoretical speculation about the law, such as the Pharisees indulged in, but a practical study of the law, for the purpose of observing it in thought and action, or carrying it out with the heart, the mouth, and the hand. Such a mode of employing it would be sure to be followed by blessings."¹⁸

We should never view Bible study and memorization as ends in themselves. They are important methods of obtaining the end of being obedient to God's Word. We cannot obey it unless we understand it and are consciously aware of it as we make decisions day by day.

"The higher any man is raised in office, the more need has he of an acquaintance with the sacred oracles, and the better will he be qualified by the study of them for the discharge of his arduous duties."¹⁹

1:9 This was not just good advice. Joshua was receiving orders from his Commander. Trembling or fearing would betray lack of confidence in God.

Notice the chiastic structure of God's charge to Joshua.

A I will be with you (v. 5).

B Be strong and courageous (vv. 6, 7).

C That you may have success (v. 7).

D This book of the law (v. 8).

C' Then you will have success (v. 8).

B' Be strong and courageous (v. 9).

A' The Lord your God is with you (v. 9).

This structure emphasizes the centrality of the book of the law of God as the key to Israel's success, Joshua's effective leadership, and God's presence with His people.

With this challenge Joshua could advance into Canaan confidently.

This passage contains the principles necessary for spiritual success in every age. We must know what God requires, maintain perpetual awareness of that, and be consistently and completely obedient to it in our daily experience to gain victory over our spiritual adversaries.²⁰

Guzik: Jos 1:1-18

Joshua 1 - God's Commission to Joshua

A. Introduction: A survey of the history of Israel from Egypt to Canaan.

1. Israel was delivered from Egypt's degrading bondage.

a. These were historical events, but they were not only historical. God speaks through history to give an example of our deliverance from the degrading bondage of sin (as Paul makes clear in 1 Corinthians 10:6 and 10:11).

b. The central act of redemption in the New Testament is the work of Jesus on the cross. The central act of redemption in the Old Testament is the deliverance of Israel from Egypt.

2. Israel, led by Moses, wandered in the Sinai wilderness.

a. During that time, Israel experienced supernatural providence such as the supply of manna, water from rocks, the pillar of cloud by day and fire by night, and so forth.

b. During that time, they also received Divine revelation - the Mosaic Law. God communicated to them His holy standard.

3. The land of Canaan represents the destination of God's people after they have been set free from degrading bondage.

a. Not our ultimate destination, as the famous hymns would have it. Those hymns suggest that Canaan represents heaven.

i. As the lines to Swing Low, Sweet Chariot go:

I looked over Jordan, and what did I see

Comin' for to carry me home?

A band of angels, comin' after me

Comin' for to carry me home.

b. Biblically, the land over the Jordan - the Promised Land - does not speak of heaven. Hebrews 3-4 shows Canaan as a picture of the rest and victory that can be enjoyed by every believer.

i. In this sense, F. B. Meyer connects the Book of Joshua with the Book of Ephesians. Both describe a spiritual walk of promise, wealth, and victory that are ours with Jesus.

c. This also shows that the deliverance from Egypt was only in preparation for the enjoyment of Canaan. In our Christian life, we are brought out of sin so that we might be brought in to abundant life. The wilderness is never God's permanent destination for us.

d. Even as an entire generation of Israel died in the wilderness, so many Christians die in the desert dryness of spiritual experience, never walking in the fullness of what God has for them.

4. The leader: Joshua as a type of Jesus.

a. Remember that the Greek name Jesus simply translates the Hebrew name Joshua. Their names are identical. Whatever Israel received in the Promised Land, they received through the hand of Joshua; whatever we receive from God we receive through Jesus Christ, our Joshua.

B. God commissions Joshua's work.

1. (1) Moses is dead, and God speaks to Joshua.

After the death of Moses the servant of the LORD, it came to pass that the LORD spoke to Joshua the son of Nun, Moses' assistant, saying:

a. After the death of Moses: Moses (who exemplified the law of God) could not lead Israel into the land of promise and rest. This all happens after the death of Moses.

b. The LORD spoke to Joshua: Joshua - who was not a young man at this time - had spent his entire career previously as the assistant of Moses, now finds that it is his own time to lead, but only after God prepared him.

c. Moses' assistant: Joshua was prepared by faithful service in small things, in being Moses' assistant. Redpath tells of a motto over a kitchen sink: "Divine service is conducted here three times daily." The motto is true, and great men and women are prepared by faithfulness to the small things.

2. (2-3) Am giving and have given.

"Moses My servant is dead. Now therefore, arise, go over this Jordan, you and all this people, to the land which I am giving to them; the children of Israel. Every place that the sole of your foot will tread upon I have given you, as I said to Moses."

a. Your foot . . . I have given you: Entrance into the land of Canaan was entrusted to a representative. Joshua was the trustee of the land for the people. In the same way, our representative Jesus goes before us and what we have in God we possess in Him.

b. I have given you: The whole land was given, but they could only posses that which they claimed (every place that the sole of your foot will tread upon I have given you). What they took must be fought for against a determined opposition.

i. God certainly could have simply eliminated all their enemies with a mere thought; but He calls Israel into partnership with Himself to see His will done.

ii. Because taking the land took effort, the challenge ahead was not for those content with Egypt, but for those who would press ahead for what God had called them to.

3. (4-5) The promise: victory is assured because Joshua is called by God.

From the wilderness and this Lebanon as far as the great river, the River Euphrates, all the land of the Hittites, and to the Great Sea toward the going down of the sun, shall be your territory. No man shall be able to stand before you all the days of your life; as I was with Moses, so I will be with you. I will not leave you nor forsake you.

a. From the wilderness . . . As far as the great river: The precise territory of the land is described. This was no "pie in the sky" promise. It described real land with real boundaries.

b. I will be with you: Victory is assured not because Joshua is a great leader, or because Israel is a great nation, but because God is a great God, and He says to Joshua, I will be with you. This is enough for any man seeking to do God's will.

4. (6-9) The conditions of the promise of victory.

Be strong and of good courage, for to this people you shall divide as an inheritance the land which I swore to their fathers to give them. Only be strong and very courageous, that you may observe to do according to all the law which Moses My servant commanded you; do not turn from it to the right hand or to the left, that you may prosper wherever you go. This Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. Have I not commanded you? Be strong and of good courage; do not be afraid, nor be dismayed, for the LORD your God is with you wherever you go.

a. Be strong and very courageous: Joshua is called to boldness in God. This exposes Joshua's weakness; there was a need for such a command, because even a great leader like Joshua needed such encouragement.

i. This bold courage would not be in Joshua himself, but in God. We can be full of self-confidence that will take us to ruin, but we should instead be full of a genuine God-confidence.

b. That you may observe to do according to all the law: Joshua must take great care to observe the law. God's word and Joshua's commitment to it would be the pillars supporting his success.

c. Joshua did not only need to read God's word. It had to be on his lips (shall not depart from your mouth), in his mind (meditate in it day and night), and he had to do it (observe to do according to all that is written).

d. For then you will make your way prosperous, and then you will have good success: God's Word so lived is a guarantee of Christian success. Not that it promises a life without problems, but it does insure a life able to deal with anything, because it takes full advantage of God's presence and promises.

i. And Christian success is not measured by the same standards as the world's success. Even if the world accounts us as sheep for the slaughter, we are actually more than conquerors through Him who loved us (Romans 8:36-37).

e. For the LORD your God is with you wherever you go: The final encouragement, repeated from Joshua 1:5, reminds us that Joshua's success did not depend solely on his ability to keep God's Word. It depended even more on God's presence with him.

C. Preparations to cross the Jordan.

1. (10-11) Command to the officers.

Then Joshua commanded the officers of the people, saying, "Pass through the camp and command the people, saying, 'Prepare provisions for yourselves, for within three days you will cross over this Jordan, to go in to possess the land which the LORD your God is giving you to possess.'"

a. For within three days: The waiting for God is often the most difficult part for us, but days of waiting are always days of preparation in God's work. There is no wasted time with God.

2. (12-15) Reminder to the eastern tribes.

And to the Reubenites, the Gadites, and half the tribe of Manasseh Joshua spoke, saying, "Remember the word which Moses the servant of the LORD commanded you, saying, 'The LORD your God is giving you rest and is giving you this land.' Your wives, your little ones, and your livestock shall remain in the land which Moses gave you on this side of the Jordan. But you shall pass before your brethren armed, all your mighty men of valor, and help them, until the LORD has given your brethren rest, as He gave you, and they also have taken possession of the land which the LORD your God is giving them. Then you shall return to the land of your possession and enjoy it, which Moses the Lord's servant gave you on this side of the Jordan toward the sunrise."

a. And to the Reubenites, the Gadites, and half the tribe of Manasseh Joshua spoke: These tribes which decided to settle on the east side of the Jordan river (land that Israel had already conquered) had promised to cross over and help the rest of the nation take the land on the west side of the Jordan river (Numbers 32:16-32).

b. But you shall pass before your brethren armed, all your mighty men of valor, and help them: This same principle operates in the Body of Christ. When one member has a need, it is the common need of the body (1 Corinthians 12:25-26). We should never refuse to help a brother in need because our own state is settled.

3. (16-18) The eastern tribes promise their allegiance to Joshua.

So they answered Joshua, saying, "All that you command us we will do, and wherever you send us we will go. Just as we heeded Moses in all things, so we will heed you. Only the LORD your God be with you, as He was with Moses. Whoever rebels against your command and does not heed your words, in all that you command him, shall be put to death. Only be strong and of good courage."

a. All you command us we will do, and wherever you send us we will go: Here we see Israel in the kind of unity as a nation that was essential to fulfill God's calling and promise for them. They overcame the temptation to see the eastern tribes as separate from the rest of Israel.

b. Just as we heeded Moses in all things, so we will heed you: The willingness of the people to receive Joshua as their leader, replacing Moses, was a confirmation of the LORD's words to Joshua previously in the chapter.

c. Only be strong and of good courage: The representatives from the tribes of Reuben, Gad, and Manasseh say the same thing to Joshua that he heard from the Lord in Joshua 1:6. This must have been a confirmation of God's word to Joshua when they said it. God loves to confirm His word to us.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 1 (Chapter Introduction)

Overview

Jos 1:1, The Lord appoints Joshua to succeed Moses; Jos 1:3, The borders of the promised land; Jos 1:5, God promises to assist Joshua; Jos 1:8, He gives him instructions; Jos 1:10, Joshua prepares the people to pass over Jordan; Jos 1:12, He puts the two tribes and half in mind of their promise to Moses; Jos 1:16, They promise him fealty.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 1 (Chapter Introduction)

JOSHUA Chapter 1

God commands Joshua to lead the people unto the land of Canaan, Jos 1:1-3 . Its borders, Jos 1:4 . God promises to assist him, Jos 1:5,6 ; commanding him to observe the law, Jos 1:7-9 . He prepares the people to pass over Jordan, Jos 1:10,11 . Reminds the Reubenites, Gadites, and half tribe of Manasseh of their promise to Moses, Jos 1:12-15 ; which they are ready to do, and all promise to obey, Jos 1:16-18 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 1 (Chapter Introduction)

(Jos 1:1-4) The Lord appoints Joshua to succeed Moses.

(Jos 1:5-9) God promises to assist Joshua.

(Jos 1:10-15) Preparation to pass over Jordan.

(Jos 1:16-18) The people promise to obey Joshua.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 1 (Chapter Introduction)

The book begins with the history, not of Joshua's life (many remarkable passages of that we had before in the books of Moses) but of his reign and government. In this chapter, I. God appoints him to the government in the stead of Moses, gives him an ample commission, full instructions, and great encouragements (Jos 1:1-9). II. He accepts the government, and addresses himself immediately to the business of it, giving orders to the officers of the people in general (Jos 1:10, Jos 1:11) and particularly to the two tribes and a half (Jos 1:12-15). III. The people agree to it, and take an oath of fealty to him (Jos 1:16-18). A reign which thus began with God could not but be honourable to the prince and comfortable to the subject. The last words of Moses are still verified, " Happy art thou, O Israel! Who is like unto thee, O people?" Deu 33:29.

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

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_____. No Time for Neutrality. Wheaton: Scripture Press, Victor Books, 1981.

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_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Constable, Thomas L. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

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Review 12:1 (January-February 1986):43, 49-53.

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 1 (Chapter Introduction)

INTRODUCTION TO JOSHUA 1

Moses being dead, the Lord directs and encourages Joshua to take the command of the children of Israel, and go over Jordan with them, and take possession of the land of Canaan, and divide it to them; giving him gracious promises and strong assurances of his presence, and some good advice with respect to his conduct, Jos 1:1; upon which Joshua orders the people to be ready in three days to go along with him, Jos 1:10; and particularly addresses the Reubenites and Gadites, and half tribe of Manasseh, and puts them in mind of what Moses had ordered, and they had promised, to go along with their brethren, and assist them in conquering the land, Jos 1:12; which they readily agreed to do, and promised obedience to him in all things, Jos 1:16.