Text -- Joshua 1:10-18 (NET)

Joshua Prepares for the Invasion

1:10 Joshua instructed the leaders of the people: 1:11 “Go through the camp and command the people, ‘Prepare your supplies, for within three days you will cross the Jordan River and begin the conquest of the land the Lord your God is ready to hand over to you.’” 1:12 Joshua told the Reubenites, Gadites, and the half tribe of Manasseh: 1:13 “Remember what Moses the Lord’s servant commanded you. The Lord your God is giving you a place to settle and is handing this land over to you. 1:14 Your wives, children and cattle may stay in the land that Moses assigned to you east of the Jordan River. But all you warriors must cross over armed for battle ahead of your brothers. You must help them 1:15 until the Lord gives your brothers a place like yours to settle and they conquer the land the Lord your God is ready to hand over to them. Then you may go back to your allotted land and occupy the land Moses the Lord’s servant assigned you east of the Jordan.” 1:16 They told Joshua, “We will do everything you say. We will go wherever you send us. 1:17 Just as we obeyed Moses, so we will obey you. But may the Lord your God be with you as he was with Moses! 1:18 Any man who rebels against what you say and does not obey all your commands will be executed. But be strong and brave!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 1:10

These who commanded under Joshua, in their respective tribes and families, attended him for orders, which they were to transmit to the people.

Wesley: Jos 1:11

For although Manna was given them to supply their want of ordinary provisions in the wilderness; yet they were allowed, when they had opportunity, to purchase other provisions, and did so, Deu 2:6, Deu 2:28. And now having been some time in the land of the Amorites, and together with Manna used themselves to other food, which that country plentifully supplied them with; they are warned to furnish themselves therewith for their approaching march.

Wesley: Jos 1:11

These words, though placed here, seem not to have been delivered by Joshua 'till after the return of the spies; such transpositions being frequent in scripture. And hence it comes, that these three days mentioned here below, after the history of the spies, are again repeated Jos 3:2.

Wesley: Jos 1:13

His charge to you, and your promise to him.

Wesley: Jos 1:13

That is, a place of rest, as that word signifies.

Wesley: Jos 1:14

In the front of all of them; which was but reasonable; because they had the advantage of their brethren, having actually received their portion, which their brethren had only in hope, because they were freed from those impediments which the rest were exposed to, their wives, and children, and estates being safely lodged; and to prevent their withdrawing themselves from the present service, which they otherwise would have had temptation to do, because of the nearness of their habitations.

Wesley: Jos 1:14

For by this time they were well furnished with arms, which they had either from the Egyptians, Amalekites, or Amorites, from whom they had taken them; or by purchase from those people by whose borders they passed.

Wesley: Jos 1:14

All such were obliged to go over if occasion required it, but Joshua took only some of them, because they were sufficient for his purpose, and because some were fit to be left, both to secure their own wives, children, and possessions, and to prevent their enemies on that side from giving them disturbance in their enterprise upon Canaan.

Wesley: Jos 1:16

Not the two tribes and an half only, but the officers of all the people, in their name, concurring with the divine appointment, by which Joshua was set over them. Thus must we swear allegiance to our Lord Jesus, as the captain of our salvation.

Wesley: Jos 1:17

The same obedience which we owed, to Moses, we promise unto thee.

Wesley: Jos 1:17

This is not a limitation of their obedience, as if they would not obey him any longer than he was prosperous, but an additional prayer for him. As we have hereby promised thee our obedience, so our prayer shall be, that God would bless and prosper thee, as he did Moses.

JFB: Jos 1:10-18

These were the Shoterim (see on Exo 5:6; Deu 20:5).

JFB: Jos 1:11-13

Not manna, which, though it still fell, would not keep; but corn, sheep, and articles of food procurable in the conquered countries.

JFB: Jos 1:11-13

That is, the third day, according to Hebrew idiom--the time allotted for getting ready before the encampment in Abel-Shittim broke up and they removed to the desert bank of the river where no victuals were available. At the same time Joshua himself convened the two and a half tribes which had settled east of Jordan, to remind them of their promise (Num. 32:1-42) to assist their brethren in the conquest of western Canaan. Their readiness to redeem their pledge and the terms in which they answered the appeal of Joshua displayed to great advantage their patriotic and pious feelings at so interesting a crisis.

JFB: Jos 1:14

That is, officered or marshalled under five leaders in the old and approved caravan order (see on Exo 13:18).

JFB: Jos 1:14

The words are not to be interpreted strictly as meaning the whole, but only the flower or choice of the fighting men (see on Jos 4:12).

Clarke: Jos 1:10

Commanded the officers - שטרים shoterim . These were different from the שפטים shophetim , who were judges among the people, and whose business it was to determine in all civil cases. The shoterim have been supposed to be subordinate officers, whose business it was to see the decisions of the shophetim carried into effect. Calmet conjectures that the shoterim here may have been the heralds of the army like those so often met with in Homer, who were called the messengers both of the gods and men; who bore sceptres, and whose persons were ever held sacred. See on Deu 1:13-16 (note).

Clarke: Jos 1:11

Prepare you victuals - צדה tsedah , such prey or provisions as they had taken from the conquered countries, such as corn, oxen, sheep, etc.; for the word signifies prey, or what is taken by hunting, etc. This was necessary, as they were about to undergo considerable fatigue in marching, and in making preparations for the passage of the Jordan; for although the manna had not ceased to fall, yet such other provisions as are mentioned above were necessary on this occasion

Clarke: Jos 1:11

For within three days ye shall pass - Calmet contends, with great appearance of truth, that these three days should be reckoned from the first day of their encamping at Jordan, three days after the return of the spies, i.e., on the eighth day of the first month, on the tenth of which they passed over Jordan. The text therefore is supposed to mean, Prepare victuals for three days’ march, for "on the third day after your decampment from Shittim ye shall pass over this Jordan."

Clarke: Jos 1:13

Remember the word - He puts the Reubenites, etc., in remembrance of the engagements they had made with Moses (See Num 32:20) when he granted them their portion on the east side of Jordan.

Clarke: Jos 1:14

Your wives, your little ones - And with these it appears, from Num 32:17, were left behind 70,580 effective men to guard them and their property; only 40,000 having passed over Jordan to assist the nine tribes and half to conquer the land. See Jos 4:13

Clarke: Jos 1:14

Armed - חמשים chamushim , by fives; in several lines, five in front, probably the usual method of marching; but it seems to signify arrayed, equipped, accoutred, well-armed, and ready for battle. See the note on Exo 13:18.

Clarke: Jos 1:15

Toward the sun-rising - This is the East, as toward the going down of the sun signifies the West.

Clarke: Jos 1:16

All that thou commandest us we will do - Here they acknowledge the Divine mission of Joshua, as they had done that of Moses, and consequently promise to follow his directions in all things.

Clarke: Jos 1:17

Only the Lord thy God be with thee - Provided God be with thee, as he was with Moses, we will implicitly obey thee. The words however may mean no more than an earnest prayer for Joshua’ s prosperity: May God be with thee, as he was with Moses!

Clarke: Jos 1:18

He shall be put to death - This was martial law; he who disobeyed the command of his general should be put to death. To this the people agreed, and it was essentially necessary in order that proper discipline should be kept up in this great army. By insubordination their fathers had suffered much in the wilderness; they rejected the authority of Moses, mutinied and made themselves a leader to conduct them back to Egypt. (See Num 14:4). And Joshua himself, for attempting to encourage them against their fears, was near being stoned to death. It was necessary, therefore, that they should give him the most positive assurance that they would not act as their fathers had done

1.    Notwithstanding the great honor God put on his servants Moses, Aaron, Phinehas, and Joshua, yet we find him using every means to induce the people to trust in himself alone. Hence he is ever showing them that even those great men had nothing but what they had received, and that they were as fully dependent upon himself as the meanest of the people. What was even Moses without his God

2.    Is it not strange that at the death of Moses utter despair had not overwhelmed the whole camp, as he whom they expected to give them rest had died before any conquest was made in Canaan? We find, however, that they are not discouraged; he who gave them Moses, has now given them Joshua in his place; and they had now fully learned that if God be for them, none could be successfully against them

3.    From all this we may learn, that when God has a great work to accomplish, he will provide himself suitable instruments; and though one which he has greatly honored, appear to fail, we should know that he is not confined to work by that one alone. He has way every where, and all things serve the purposes of his will. He will as surely support his Church on earth, as he will support the earth itself; and while the sun and moon endure, the Church shall flourish: this is for his own honor, and he certainly is more concerned for his own glory in the administration of justice, judgment, and salvation in the earth, than any of the children of men can possibly be

4.    Though God had so implicitly promised them his help, yet he strongly insists on their own co-operation. He requires the use of every power and talent he has given; even Joshua himself must be strong and very courageous, and the people must obey him in all things, in order that they may go over the Jordan to possess the good land; and without this they had never got into the promised rest

Shall we suppose, then, that if we be not workers together with God we shall be saved? Vain expectation! He works in us to will and to do, i.e., he gives the principle of volition in things that are holy, and the principle of power to bring the acts of will into good practical effect; therefore, says the apostle, work out your own salvation with fear and trembling. Will, therefore, under the influence of the gracious principle of volition; act under the influence of the principle of power. Without the power you can neither will nor do; but having the power it is your duty to will and do. It is enough that God gives the power. It is our duty, when we receive these talents, to improve them. In a million of cases a man may be both able to will and to do, and yet do neither to the salvation of his soul.

Calvin: Jos 1:10

10.Then Joshua commanded ²⁵ etc It may be doubted whether or not this proclamation was made after the spies were sent, and of course on their return. And certainly I think it not only probable, but I am fully convinced that it was only after their report furnished him with the knowledge he required, that he resolved to move his camp. It would have been preposterous haste to hurry on an unknown path, while he considered it expedient to be informed on many points before setting foot on a hostile territory. Nor is there anything novel in neglecting the order of time, and afterwards interweaving what had been omitted. The second chapter must therefore be regarded as a kind of interposed parenthesis, explaining to the reader more fully what had happened, when Joshua at length commanded the people to collect their vessels.

After all necessary matters had been ascertained, he saw it was high time to proceed, and issued a proclamation, ordering the people to make ready for the campaign. With the utmost confidence he declares that they will pass the Jordan after the lapse of three days: this he never would have ventured to do, without the suggestion of the Spirit. No one had attempted the ford, nor did there seem to be any hope that it could be done. ²⁶ There was no means of crossing either by a bridge or by boats: and nothing could be easier for the enemy than to prevent the passage. The only thing, therefore, that remained was for God to transport them miraculously. This Joshua hoped for not at random, nor at his own hand, but as a matter which had been divinely revealed. The faith of the people also was conspicuous in the promptitude of their obedience: for, in the view of the great difficulties which presented themselves, they never would have complied so readily had they not cast their care upon God. It cannot be doubted that He inspired their minds with this alacrity, in order to remove all the obstacles which might delay the fulfillment of the promise.

Calvin: Jos 1:12

12.And to the Reubenites, etc An inheritance had been granted them beyond the Jordan, on the condition that they should continue to perform military service with their brethren in expelling the nations of Canaan. Joshua therefore now exhorts them to fulfil their promise, to leave their wives, their children, and all their effects behind, to cross the Jordan, and not desist from carrying on the war till they had placed their brethren in peaceable possession. In urging them so to act, he employs two arguments, the one drawn from authority and the other from equity. He therefore reminds them of the command given them by Moses, from whose decision it was not lawful to deviate, since it was well known to all that he uttered nothing of himself, but only what God had dictated by his mouth. At the same time, without actually asserting, Joshua indirectly insinuates, that they are bound, by compact, inasmuch as they had engaged to act in this manner. ²⁷ He next moves them by motives of equity, that there might be no inequality in the condition of those to whom the same inheritance had been destined in common. It would be very incongruous, he says, that your brethren should be incurring danger, or, at least, toiling in carrying on war, and that you should be enjoying all the comforts of a peaceful settlement.

When he orders them to precede or pass before, the meaning is, not that they were to be the first to enter into conflict with the enemy, and in all emergencies which might befall them, were to bear more than their own share of the burden; he only in this way urges them to move with alacrity, as it would have been a kind of tergiversation to keep in the rear and follow slowly in the track of others. The expression, pass before your brethren, therefore, does not mean to stand in the front of the battle, but simply to observe their ranks, and thereby give proof of ready zeal. For it is certain that as they were arranged in four divisions they advanced in the same order. As he calls them men of war, we may infer, as will elsewhere more clearly appear, that the aged, and others not robust, were permitted to remain at home in charge of the common welfare, or altogether relieved from public duty, if in any way disabled from performing it.

Calvin: Jos 1:16

16.And they answered, etc They not only acquiesce, but freely admit and explicitly detail the obedience which they owe. Our obligations are duly discharged only when we perform them cheerfully, and not in sadness, as Paul expresses it. (2Co 9:7.) If it is objected that there is little modesty in their boast of having been obedient to Moses whom they had often contradicted, I answer, that though they did not always follow with becoming ardor, yet they were so much disposed to obey, that their moderation was not only tolerable, but worthy of the highest praise, when it is considered how proudly their fathers rebelled, and how perversely they endeavored to shake off a yoke divinely imposed upon them. For the persons who speak here were not those rebellious spirits of whom God complains (Psa 95:8) that he was provoked by them, but persons who, subdued by the examples of punishment, had learned quietly to submit. ²⁸

Indeed, it is not so much to herald their own virtues as to extol the authority of Joshua, when they declare that they will regard him in the same light in which they regarded Moses. The groundwork of their confidence is at the same time expressed in their wish or prayer, that God may be present to assist his servant Joshua as he assisted his servant Moses. They intimate that they will be ready to war under the auspices of their new leader, because they are persuaded that he is armed with the power and hope that he will be victorious by the assistance of God, as they had learned by experience how wonderfully God assisted them by the hand of Moses. We may infer, moreover, that they actually felt this confidence, both because they call to mind their experiences of God’s favor to animate themselves, and because they regard Joshua as the successor of Moses in regard to prosperous results.

The epithet thy God ²⁹ is not without weight, as it evidently points to a continued course of divine favor. The form of expression also is intermediate between the confidence of faith and prayer. ³⁰ Accordingly, while they intimate that they cherish good hope in their minds, they at the same time have recourse to prayer, under a conviction of the arduousness of the work. Immediately after, when they of their own accord exhort him to constancy, they show that they are ready to follow and to imitate him in his confidence. Here, it is to be observed, that though Joshua was a model of courage, and animated all, both by deed and precept, he was in his turn stimulated onwards, that his own alacrity might be more effectual in arousing that of the people.

TSK: Jos 1:10

the officers of the people : The shoterim , or officers, were different from the shophetim , who were the judges among the people. The shoterim have been supposed to be subordinate officers, whose business it was to see the decisions of the shophetim carried into effect. Calmet conjectures, that the shoterim here may have been the heralds of the army. Jos 1:10

TSK: Jos 1:11

three days : Jos 3:2; Exo 19:11; 2Ki 20:5; Hos 6:2

ye shall : Deu 9:1, Deu 11:31

TSK: Jos 1:13

Remember : Jos 22:1-4; Num 32:20-28; Deu 3:18

TSK: Jos 1:14

armed : Heb. marshalled by five, Exo 13:18

the mighty : Deu 20:8; Rev 17:4

TSK: Jos 1:15

Until : Num 32:17-22; Gal 5:13, Gal 6:2; Phi 1:21-26, Phi 2:4

then ye shall : Jos 22:4-9; 1Co 12:26, 1Co 13:5

TSK: Jos 1:16

Num 32:25; Deu 5:27; Rom 13:1-5; Tit 3:1; 1Pe 2:13-15

TSK: Jos 1:17

only the Lord : Jos 1:5; 1Sa 20:13; 1Ki 1:37; 1Ch 28:20; Psa 20:1, Psa 20:4, Psa 20:9, Psa 118:25, Psa 118:26; Mat 21:9; 1Ti 2:1, 1Ti 2:2

TSK: Jos 1:18

that doth rebel : Deu 17:12; 1Sa 11:12; Psa 2:1-6; Luk 19:27; Heb 10:28, Heb 10:29, Heb 12:25

he shall be : Rom 13:1-5

only be : Jos 1:6, Jos 1:7, Jos 1:9; Ezr 10:4; 1Co 16:13; Eph 6:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 1:10

Officers - The "scribes."(See the Exo 5:6 note, and Deu 16:18.)

Barnes: Jos 1:11

Prepare you victuals - The order was probably given with the knowledge that the manna would cease when the host crossed the Jordan Exo 16:35, and possibly because amidst their preparations there might not be opportunity to gather it in sufficient quantity. Nor does it appear that manna ever formed the whole and sole sustenance of the people. (Compare Num 20:1 note.)

It is the view of the majority of commentators - Jewish and Christian, ancient and modern - that the "three days"here named are identical with those of Jos 3:2; and that the command of Joshua in the text was not in fact given until after the return of the spies. Here, as elsewhere in the Hebrew historical books and frequently in the Gospels, the order of time is superseded by the order of thought. For the purpose if the writer was not historical merely; it was, on the contrary, mainly religious and theoretical. Intending, then, to exhibit God as accomplishing His promises to the covenant-people, he begins by informing us that God gave the word and set Joshua and the host actually in motion to take possession of their inheritance. Having placed this leading fact in the forefront, he returns to mention in Josh. 2 certain transactions closely relevant to the early stages of Joshua’ s conquests, but which had in fact happened before the camp was removed from the plains of Moab and immediately after the expiration of the thirty days’ mourning for Moses. Deu 34:8. The order of events was probably the following - 3rd Nisan, the spies are sent out Jos 2:1; 6th, the spies return Jos 2:23; 7th, the camp is removed from Shittim to the bank of Jordan Jos 3:1, and the command Jos 1:11 is issued; 10th, the river is crossed Jos 4:19.

Barnes: Jos 1:14

Armed - Rather, "arrayed"(see Exo 13:18 note).

On this side Jordan - Compare Deu 1:1, note.

Poole: Jos 1:11

Prepare you victuals for although manna was given them to supply their want of ordinary provisions in the wilderness; yet they were allowed, when they had opportunity, to purchase other provisions, and did so, Deu 2:6,28 . And now having been some time in the land of the Amorites, and together with manna used themselves to other food which that country plentifully supplied them with, they are warned to furnish themselves therewith for their approaching march.

Within three days

Quest. How can this be, when the spies, who were not yet sent away, continued three days hid in the mountains, Jos 2:22 , and the people passed not over till three days after the spies returned? Jos 3:2 .

Answ These words, though placed here, seem not to have been delivered by Joshua till after the return of the spies; such transpositions being so frequent in Scripture, that interpreters have formed this general rule, that there is no certain order, no former nor latter , in the histories of the Scripture. And hence it comes that these three days mentioned here below, after the history of the spies, are again repeated, Jos 3:2 . Besides, the Septuagint render the words yet three days ; and the Chaldee, in the end of three days ; others, after three days , as it is Jos 3:2 . Or these three days may be the same with those Jos 2:22 , and the matter may be conceived thus: Joshua gives the people notice of their passage over Jordan within three days here, and at the same time sends away the spies, who return ere those three days be ended. For the three days , Jos 2:22 , may be understood of one whole day, and part of two other days, as it is in that famous instance, Mat 27:63 , of which see more on that place, and on Mat 12:40 . The spies came to Jericho in the evening of the first day, and intended to lie there, Jos 2:8 ; but being disturbed and affrighted by the search made after them, they go away that night into the mountains, and there abide the time mentioned. Joshua having delivered this message from God to the Israelites, and sent away the spies, removes from Shittim to Jordan, Jos 3:1 , being sufficiently assured of his safe passage over Jordan, whatsoever became of the spies; and after those three days mentioned here were past, Jos 3:2 , he sends the officers to the people with a second message about the manner of their actual passing over.

Poole: Jos 1:13

Remember his charge to you, and your promise to him, which they were obliged to keep; and Joshua was to see that they did so. Rest i.e. a place of rest, as that word signifies: See Poole "Gen 49:15" .

Poole: Jos 1:14

Ye shall pass to wit, over Jordan.

Before your brethren either,

1. In their presence. Or,

2. In the front of all of them; which was but reasonable; partly, because they had the advantage of their brethren, having actually received their portion, which their brethren had only in hope, and therefore were obliged to more service, the rather to prevent the envy of the other tribes; partly, because they were freed from those impediments which the rest were exposed to, their wives, and children, and estates being safely lodged; and partly, to prevent their retreat and withdrawing themselves from the present service, which they otherwise should have had opportunity and temptation to do, because of the nearness of their habitations.

Armed for by this time they were well furnished with arms, which they had either from the Egyptians, or Amalekites, or Amorites, from whom they had taken them; or by purchase from those people by whose borders they passed. Or, in military order . See Poole "Exo 13:18" . The mighty men of valour; all such were obliged to go over if occasion required it, but Joshua took only some of them, partly because they were sufficient for his purpose, and partly because some were fit to be left, both to secure their own wives, children, and possessions, and to prevent their enemies on that side from giving them disturbance or hinderance in their enterprise upon Canaan.

Poole: Jos 1:16

They answered i.e. the Reubenites, &c., mentioned Jos 1:12 , to whom Joshua’ s discourse is confined, Jos 1:13-15 . No doubt the other tribes expressed the same thing; but this is only recorded concerning these, because that might seem most doubtful, and the obedience of the rest was unquestionable.

Poole: Jos 1:17

The same obedience which we owed, and those of us who are now alive generally performed, to Moses, we promise unto thee.

Only the Lord thy God be with thee: this is not a limitation of their obedience, as if they would not obey him any further or longer than he was prosperous or successful; but an additional prayer for him. As we have hereby promised thee our obedience, so our prayer shall be, that God would bless and prosper thee, as he did Moses.

Poole: Jos 1:18

In all that thou commandest him not repugnant to God’ s commands; for none can be so foolish to think, that if he had commanded the people to blaspheme God, or worship idols, the people were obliged to obey him therein.

Haydock: Jos 1:11

Victuals. The manna still supplied the army after they had passed the Jordan, chap. v. 12. But Josue might fear lest the people might not have liberty to gather it in the midst of the enemy's country, or he might perhaps suppose that this miraculous food would be withdrawn, as soon as they had entered Chanaan. He therefore takes all necessary precautions, and gets other sorts of provisions in the neighbourhood. (Calmet) ---

This might foreshew, that in the primitive Church the ceremonies and privileges of the old law would not be abrogated immediately, but they might be used for a time along with the rites of the gospel, till the old law should be buried with honour. (Worthington) ---

Third day, after their departure from Setim; or perhaps this order was only published when the Israelites were arrived on the banks of the Jordan. (Calmet)

Haydock: Jos 1:14

Armed before, in order of battle, at the head of the army, and not according to the disposition of the tribes, which were observed in the desert. Only 40,000 men were selected out of 110,580, the rest were very prudently left to guard the new conquered country. See Numbers xxxii. 17. ---

For them. Hebrew, "help them."

Haydock: Jos 1:15

Beyond. The same expression is translated on this side, ver. 14. Hebrew beheber means also, "in the passage." If we have regard to Josue, when he spoke this, he was beyond, that is on the east side of the river, though perhaps (Haydock) he might be on the other side when he wrote the history, Deuteronomy i. 1. (Calmet)

Haydock: Jos 1:17

Moses. Thus they express their ardent wish, that God would extend his protection to Josue. (Menochius) ---

They do not mean to insinuate, that they will obey him only as long as he complies with God's law. (Calmet)

Haydock: Jos 1:18

Die, as guilty of high treason. The person's goods were confiscated, and became the property of the king. Thus David disposed of the effects of Saul, (2 Kings xvi. 4.) and Achab seized the vineyard of Naboth, 3 Kings xxi. 15. (Calmet)

Gill: Jos 1:10

Then Joshua commanded the officers of the people,.... The same word is used in Deu 16:18; where it seems to design such officers that attended on the judges, and executed their orders; but one would think it should here rather signify officers in the army, as captains, and the like; unless it should design a sort of heralds, who were to make proclamation throughout the camp, each of the orders issued by Joshua, immediately upon his having the above directions and instructions from the Lord:

saying; as follows.

Gill: Jos 1:11

Pass through the host,.... The whole camp of Israel, consisting of six hundred thousand fighting men:

and command the people; even all the people of Israel; this includes women as well as men, for the one, as well as the other, were to do what follows, and especially it may seem the business of the former:

saying, prepare ye victuals; this must be understood; as Kimchi observes, of other sorts of food besides bread; for they had manna, the bread of heaven, which fell about their tents every morning, so that they were sufficiently provided with that always, and which did not cease until they had entered the land, even until the sixteenth of Nisan, Jos 5:12; though indeed, as Abendana observes, that might be said to be prepared, it being ground in mills, and beat in mortars, and made cakes of, Num 11:8; but rather this designs meat and other provisions, which being upon the borders of Moab and Midian, they could furnish themselves with for their money; and besides, they were in the possession of a fine country, of Bashan and Gilead, they had taken from Sihon and Og. Jarchi interprets it of everything fit for journeying, and arms for war, with which they were supplied from the spoils of their enemies, the Egyptians at the Red sea, Amalek at Rephidim, and the Amorites and Midianites lately smitten by them; and to this sense Josephus ^m seems to agree:

for within three days ye shall pass over this Jordan: or at the end of three days, as the Targum of Jonathan; and so Jarchi, while there are yet three days, after that ye shall pass over: but here arises a difficulty to be reconciled, how this could be done three days after, when the spies, which Joshua is afterward said to send into the land, stayed three days in the mountains, besides the time of their going, and returning, and stay at Rahab's house; and it was not till after their return that the camp began to move; to which it may be observed, that though the affair of the spies is afterward related, they might have been sent by Joshua before this order was given to prepare for the journey, and of this opinion are several of the Jewish writers ⁿ: this being the case, they might return before the expiration of these three days, at the end of which Joshua, with the whole host, moved, agreeably to these orders:

to go in to possess the land which the Lord your God giveth you to possess it; which must be a great inducement and encouragement to them to observe his instructions, and go over with him.

Gill: Jos 1:12

And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh,.... Who were settled on that side Jordan where Israel now were:

spake Joshua, saying; as follows.

Gill: Jos 1:13

Remember the word which Moses the servant of the Lord commanded you,.... In Num 32:29; and to which they had solemnly agreed; and, now the time was come to put it into execution, Joshua reminds them of it:

saying, the Lord your God hath given you rest: from their travels, and a settlement in a country agreeably to their own desire:

and hath given you this land; where they now were, and which they had taken from Sihon and Og, kings of the Amorites, and joined to Moab, on the borders of which Israel lay encamped; and by this it appears, that the settlement of these tribes, on the other side Jordan, was according to the will of God; he gave it to them.

Gill: Jos 1:14

Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan,.... This was what they themselves proposed, agreed unto, and confirmed, Num 32:16,

but ye shall pass over before your brethren armed; bearing arms, to fight for them; for none but such that were fit to bear arms were obliged to go; and these were to go "harnessed" ^o, as some render the word, or in a military order, in rank and file, by fives, five in a row; not at the front of the army, for the standard of Judah went first, but along with them; for "before them" signifies no other than in the presence of them, and in company with them:

all the mighty men of valour, and help them; to obtain a conquest over the Canaanites; all, according to the order of Moses, and by their agreement, were to go, all that were able to bear arms; but Joshua did not take them all, only a select company of strong and valiant for, out of an hundred thirty thousand, but forty thousand went with him, Jos 4:13.

Gill: Jos 1:15

Until the Lord hath given your brethren rest, as he hath given you,.... Rest from their travels, as they had:

and they also have possessed the land which the Lord your God giveth them: are settled in the land of Canaan, as they were on that side Jordan:

then ye shall return unto the land of your possession, and enjoy it; the countries of Sihon and Og, they were put into the possession of:

which Moses the Lord's servant gave you on this side Jordan, toward the sunrising; the land, given to them lay to the east of Jordan.

Gill: Jos 1:16

And they answered Joshua,.... The two tribes of Gad and Reuben, and the half tribe of Manasseh, the heads of them, such as were deputed for that purpose, and were their mouths to him:

saying, all that thou commandest we will do; with respect to this affair of going over Jordan with their brethren, to assist them in the conquest of the land of Canaan:

and whithersoever thou sendest us, we will go; in what position he would have them be in the army, and to whatsoever part of the country he should send them to subdue, and to whatsoever city he should order them to besiege.

Gill: Jos 1:17

According as we have hearkened unto Moses in all things, so will we hearken unto thee,.... Not right or wrong, but in all things that were according to the laws and will of God made known to them; and particularly it may refer to the above affair, which was settled between Moses and them, to whom they then hearkened, and now promise to confirm the same, and hearken to whatsoever orders and instructions Joshua should give them relative to it, according to the plan agreed upon:

only the Lord thy God be with thee, as he was with Moses; which is not mentioned as a condition of their obedience to him, but rather as a reason of it, and as an encouraging motive to it; for, according to Kimchi, the true sense and meaning is,"for the Lord thy God will be with thee, as he was with Moses;''so Noldius renders it,"seeing the Lord thy God is with thee.''

Gill: Jos 1:18

Whosoever he be that doth rebel against thy commandment,.... Refuses to go over Jordan with his brethren the children of Israel, when commanded by Joshua so to do:

and will not hearken to thy words in all that thou commandest him; or, if he does go over, yet will not obey orders to take such a post, or go against such a city, or march into such a part of the country:

he shall be put to death; this part of military discipline they agree to, and hereby declare their entire submission to him as their general; some understand this as spoken by all Israel, and of their promise of obedience to Joshua, as their governor, in all things:

only be strong, and of a good courage; which also is not to be understood as a condition of their submission and obedience, but as a hearty wish and prayer for him, that he might have strength and courage necessary to the great work he was engaging in, and which to see would be no small encouragement to follow and obey him.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 1:10

¹ tn Or “commanded.”

NET Notes: Jos 1:11

¹ tn Heb “to enter to possess the land which the Lord your God is giving to you to possess it.”

NET Notes: Jos 1:13

¹ tn Heb “remember the word which Moses, the Lord’s servant, commanded you.”

sn This command can be found in Deut 3:18-20. In vv. 13-15 Joshua paraphrases the command, as the third person reference to Moses in v. 14 indicates.

² tn Heb “is providing rest for you and is giving to you this land.”

sn “This land” refers to the trans-Jordanian lands allotted to these tribes.

NET Notes: Jos 1:14

¹ tn Heb “But you must cross over armed for battle before your brothers, all [you] mighty men of strength.”

NET Notes: Jos 1:15

¹ tn Heb “Then you may return to the land of your possession and possess it, that which Moses, the Lord’s servant, gave to you beyond the Jordan toward the rising of the sun.”

NET Notes: Jos 1:17

¹ tn Heb “listened to.”

² tn Or “Only.” Here and in v. 18 this word qualifies what precedes (see also v. 7).

NET Notes: Jos 1:18

¹ tn Heb “any man who rebels against your mouth and does not listen to your words, to all which you command us, will be put to death.”

² tn Or “Only.” Here and in v. 17 this word qualifies what precedes (see also v. 7).

Geneva Bible: Jos 1:11

Pass through the host, and command the people, saying, Prepare you victuals; for ^{( g )} within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it.

^{( g )} Meaning, from the day that this was proclaimed, (Jos 3:2).

Geneva Bible: Jos 1:13

Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this ^{( h )} land.

^{( h )} Which belonged to Sihon the king of the Amorites, and Og king of Bashan.

Geneva Bible: Jos 1:15

Until the LORD have given your brethren rest, as [he hath given] you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD'S servant ^{( i )} gave you on this side Jordan toward the sunrising.

^{( i )} By your request, but yet by God's secret appointment, (Deu 33:21).

Geneva Bible: Jos 1:17

According as we hearkened unto Moses in all things, ^{( k )} so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses.

^{( k )} They not only promise to obey him as long as God is with him: but to help punish all who rebel against him.

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.

MHCC: Jos 1:10-15

Joshua says to the people, Ye shall pass over Jordan, and shall possess the land; because God had said so to him. We honour the truth of God, when we stagger not at the promise of God. The two tribes and a half were to go over Jordan with their brethren. When God, by his providence, has given us rest, we ought to consider what service we may do to our brethren.

MHCC: Jos 1:16-18

The people of Israel engage to obey Joshua; All that thou commandest us to do we will readily do, without murmuring or disputing, and whithersoever thou sendest us we will go. The best we can ask of God for our magistrates, is, that they may have the presence of God; that will make them blessings to us, so that in seeking this for them, we consult our own interest. May we be enabled to enlist under the banner of the Captain of our salvation, to be obedient to his commands, and to fight the good fight of faith, with all that trust in and love his name, against all who oppose his authority; for whoever refuses to obey him must be destroyed.

Matthew Henry: Jos 1:10-15

Joshua, being settled in the government, immediately applies himself to business; not to take state or to take his pleasure, but to further the work of God among, the people over whom God had set him. As he that desires the office of a minister (1Ti 3:1), so he that desires the office of a magistrate, desires a work, a good work; neither is preferred to be idle.

I. He issues out orders to the people to provide for a march; and they had been so long encamped in their present post that it would be a work of some difficulty to decamp. The officers of the people that commanded under Joshua in their respective tribes and families attended him for orders, which they were to transmit to the people. Inferior magistrates are as necessary and as serviceable to the public good in their places as the supreme magistrate in his. What could Joshua have done without officers? We are therefore required to be subject, not only to the king as supreme, but to governors as to those that are sent by him, 1Pe 2:13, 1Pe 2:14. By these officers, 1. Joshua gives public notice that they were to pass over Jordan within three days. These orders, I suppose, were not given till after the return of the spies that were sent to bring an account of Jericho, though the story of that affair follows, ch. 2. And perhaps that was such an instance of his jealousy, and excessive caution, as made it necessary that he should be so often bidden as he was to be strong and of a good courage. Observe with what assurance Joshua says to the people, because God had said it to him, You shall pass over Jordan, and shall possess the land. We greatly honour the truth of God. 2. He gives them directions to prepare victuals, not to prepare transport vessels. He that bore Egypt upon eagle's wings would in like manner bear them into Canaan, to bring them to himself, Exo 19:4. But those that were desirous to have other victuals besides the manna, which had not yet ceased, must prepare it and have it ready against the time appointed. Perhaps, though the manna did not quite cease till they came into Canaan (Jos 5:12), yet since they had come into a land inhabited (Exo 16:35), where they might be furnished in part with other provisions, it did not fall so plentifully, nor did they gather so much as when they had it first given to them in the wilderness, but decreased gradually, and therefore they are ordered to provide other victuals, in which perhaps was included all other things necessary to their march. And some of the Jewish writer, considering that having manna they needed not to provide other victuals, understand it figuratively, that they must repent of their sins, and make their peace with God, and resolve to live a new life, that they might be ready to receive this great favour. See Exo 19:10, Exo 19:11.

II. He reminds the two tribes and a half of the obligations they were under to go over Jordan with their brethren, though they left their possessions and families on this side. Interest would make the other tribes glad to go over Jordan, but in these it was an act of self-denial, and against the grain; therefore it was needful to produce the agreement which Moses had made with them, when he gave them their possession before their brethren (Jos 1:13): Remember the word which Moses commanded you. Some of them perhaps were ready to think now that Moses was dead, who they thought was too hard upon them in this matter, they might find some excuse or other to release themselves from this engagement, or might prevail with Joshua to dispense with them; but he holds them to it, and lets them know that, though Moses was dead, his commands and their promises were still in full force. He reminds them, 1. Of the advantages they had received in being first settled: " The Lord your God hath given you rest. He has given your minds rest; you know what you have to trust to, and are not as the rest of the tribes waiting the issue of the war first and then of the lot. He has also given your families rest, your wives and children, whose settlement is your satisfaction. He has given you rest by giving you this land, this good land, of which you are in full and quiet possession."Note, When God by his providence has given us rest we ought to consider how we may honour him with the advantages of it, and what service we may do to our brethren who are unsettled, or not so well settled as we are When God had given David rest (2Sa 7:1), see how restless he was till he had found out a habitation for the ark, Psa 132:4, Psa 132:5. When God has given us rest, we must take heed of slothfulness and of settling upon our lees. 2. He reminds them of their agreement to help their brethren in the wars of Canaan till God had in like manner given them rest, Jos 1:14, Jos 1:15. This was, (1.) Reasonable in itself. So closely were all the tribes incorporated that they must needs look upon themselves as members one of another. (2.) It was enjoined them by Moses, the servant of the Lord; he commanded them to do this, and Joshua his successor would see his commands observed. (3.) It was the only expedient they had to save themselves from the guilt of a great sin in settling on that side Jordan, a sin which would one time or other find them out, Num 32:23. (4.) It was the condition of the grant Moses had made them of the land they were possessed of, so that they could not be sure of a good title to, or a comfortable enjoyment of, the land of their possession, as it is here called (Jos 1:15), if they did not fulfil the condition. (5.) They themselves had covenanted and agreed thereunto (Num 32:25): Thy servants will do as my Lord commandeth. Thus we all lie under manifold obligations to strengthen the hands one of another, and not to seek our own welfare only, but one another's.

Matthew Henry: Jos 1:16-18

This answer was given not by the two tribes and a half only (though they are spoken of immediately before), but by the officers of all the people (Jos 1:10), as their representatives, concurring with the divine appointment, by which Joshua was set over them, and they did it heartily, and with a great deal of cheerfulness and resolution.

I. They promise him obedience (v. 16), not only as subjects to their prince, but as soldiers to their general, of whose particular orders they are to be observant. He that hath soldiers under him saith to this man, Go, and he goeth; and to another, Come, and he cometh, Mat 8:9. Thus the people of Joshua; " All that thou commandest us we will readily do, without murmuring or disputing; and whithersoever thou sends us, though upon the most difficult and perilous expedition, we will go."We must thus swear allegiance to our Lord Jesus, as the captain of our salvation, and bind ourselves to do what he commands us by his word, and to go where he sends us by his providence. And since Joshua, being humbly conscious to himself how far short he came of Moses, feared he should not have such an influence upon the people and such an interest in them as Moses had, they here promise that they will be as obedient to him as ever they had been to Moses, Jos 1:17. To speak truth, they had no reason to boast of their obedience to Moses; he had found them a stiff-necked people, Deu 9:24. But they meant that they would be as observant of Joshua as they should have been, and as some of them were (and the generality of them at least sometimes) of Moses. Note, We must not so magnify those that are gone, how eminent soever they were, either in the magistracy or in the ministry, as to be wanting in the honour and duty we owe to those that survive and succeed them, though in gifts they may come short of them. Obedience for conscience' sake will continue, though Providence change the hands by which it rules and acts.

II. They pray for the presence of God with him (Jos 1:17): " Only the Lord thy God be with thee, to bless and prosper thee, and give thee success, as he was with Moses. "Prayers and supplications are to be made for all in authority, 1Ti 2:1, 1Ti 2:2. And the best thing we can ask of God for our magistrates is that they may have the presence of God with them; this will make them blessings to us, so that in seeking this for them we consult our own interest. A reason is here intimated why they would obey him as they had obeyed Moses, because they believed (and in faith prayed) that God's presence would be with him as it was with Moses. Those that we have reason to think have favour from God should have honour and respect from us. Some understand it as a limitation of their obedience: "We will obey only as far as we perceive the Lord is with thee, but no further. while thou keepest close to God we will keep close to thee; hitherto shall our obedience come, but no further."But they were so far from having any suspicion of Joshua's deviating from the divine rule that there needed not such a proviso.

III. They pass an act to make it death for any Israelite to disobey Joshua's orders, or rebel against his commandment, Jos 1:18. Perhaps if such a law had been made in Moses's time it might have prevented many of the rebellions that were formed against him; for most men fear the sword of the magistrate more than the justice of God. Yet there was a special reason for the making of this law now that they were entering upon the wars of Canaan; for in times of war the severity of military discipline is more necessary than at other times. Some think that in this statute they had an eye to that law concerning the prophet God would raise up like unto Moses, which they think, though it refer chiefly to Christ, yet takes in Joshua by the way as a type of him, that whosoever would not hearken to him should be cut off from his people. Deu 18:19, I will require it of him.

IV. They animate him to go on with cheerfulness in the work to which God had called him; and, in desiring that he would be strong and of a good courage, they did in effect promise him that they would do all they could, by an exact, bold, and cheerful observance of all his orders, to encourage him. It very much heartens those that lead in a good work to see those that follow follow with a good will. Joshua, though of approved valour, did not take it as an affront, but as a great kindness, for the people to bid him be strong and of a good courage.

Keil-Delitzsch: Jos 1:10-18

Jos 1:10-11

Preparations for Crossing the Jordan. - Jos 1:10-11. For the purpose of carrying out the commands of the Lord, Joshua first of all directed the officers of the people ( shoterim : see at Ex 5-6), whose duty it was, as the keepers of the family registers, to attend not only to the levying of the men who were bound to serve in the army, but also to the circulation of the commands of the general, to issue orders to the people in the camp to provide themselves with food, so that they might cross the Jordan within three days, and take the land that was promised them by God. By zedah , provision for a journey (Gen 42:25, etc.), we are not to understand manna, for that had already ceased (see at Jos 5:12), but simply the natural produce of the inhabited country. The expression "in three days," i.e., as we may see from comparing Gen 40:13, Gen 40:19, with Gen 40:20, on the third day from the publication of the command, "will ye go over the Jordan," is not to be regarded as a prediction of the time when the crossing actually took place, but to be taken as the latest time that could be allowed to the people to prepare for crossing: viz., in this sense, "Prepare you victuals for crossing over the Jordan within three days,"i.e., that you may be able to leave Shittim within that time, to cross over the Jordan, and commence the conquest of Canaan. If we understand the words in this way, they are in perfect harmony with Josh 2 and 3. According to Josh 2, Joshua sent out spies from Shittim to Jericho, who were obliged to hide themselves for three days in the mountains after their flight from that city (Jos 2:22), before they could return to the Israelitish camp; so that they were absent three or four days at any rate, and came back at the earliest in the evening or night of the fourth day after they had been sent out. It was not till the morning after this that the Israelites left Shittim and proceeded to the Jordan, where they halted again. Then, three days afterwards, they went across the river (Jos 3:1-2), so that at least 4 + 1 + 3, i.e., eight whole days must have intervened between the day when the spies were sent out and the day on which the people crossed the river. Joshua no doubt intended to proceed to the Jordan and cross it within three days after despatching the spies; he therefore sent the spies to Jericho on the same day on which he issued the command to the people to prepare for crossing within three days, so that he might reasonably hope that they would fulfil their commission and return in two or three days. But as they were compelled to hide themselves for three days in the mountains, in consequence of the unexpected discovery of their arrival in Jericho, and the despatch of men in pursuit of them, Joshua could not remove with the people from Shittim and proceed to the Jordan till the day after their return; and even then he could not cross the river at once, but waited three days after reaching the bank of the river before he crossed to the other side (vid., Jos 3:1.).

(Note: In this way the different statements in the three chaptersharmonize perfectly well. But the majority of commentators havearranged the order of succession differently and in a very arbitraryway, starting with the unwarrantable assumption that the timereferred to in this verse, "within three days,"is identical with that inJos 3:2, "it came to pass after three days."Upon the strength of thisgroundless assumption, Knobel maintains that there is great confusionin the order of succession of the events described in Josh 1-3, that Jos 1:11 is irreconcilable with Jos 3:1-6, and that accounts written bythree different authors have been mixed up together in these chapters. (For the different attempts to reconcile the accounts, see Keil's Commentary on Joshua, pp. 72-75, note, Eng. trans. Clark, 1857.))

Jos 1:12-18

Joshua's appeal to the two tribes and a half, to remember the condition on which Moses gave them the land on the east of the Jordan for an inheritance, and to fulfil it, met with a ready response; to that these tribes not only promised to obey his commandments in every respect, but threatened every one with death who should refuse obedience. In recalling this condition to the recollection of the tribes referred to, Joshua follows the expressions in Deu 3:18-20, where Moses himself recapitulates his former command, rather than the original passage in Num 32. The expression " this land "shows that the speaker was still on the other side of the Jordan. חמשׁים , with the loins girded , i.e., prepared for war, synonymous with חלצים in Deu 3:18 and Num 32:32 (see at Exo 13:18). חיל כּל־גּבּורי , all the mighty men of valour , i.e., the grave warriors (as in Jos 6:2; Jos 8:3; Jos 10:7, and very frequently in the later books), is not common to this book and Deuteronomy, as Knobel maintains, but is altogether strange to the Pentateuch. The word " all "(v. 14, like Num 32:21, Num 32:27) must not be pressed. According to Jos 4:13, there were only about 40,000 men belonging to the two tribes and a half who crossed the Jordan to take part in the war; whereas, according to Num 26:7, Num 26:18, Num 26:34, there were 110,000 men in these tribes who were capable of bearing arms, so that 70,000 must have remained behind for the protection of the women and children and of the flocks and herds, and to defend the land of which they had taken possession. On Jos 1:15 see Deu 3:18; and on the more minute definition of " on this side ( lit . beyond) Jordan"by "toward the sun-rising,"compare the remarks on Num 32:19. The answer of the two tribes and a half, in which they not only most cheerfully promise their help in the conquest of Canaan, but also express the wish that Joshua may have the help of the Lord (Jos 1:17 compared with Jos 1:4), and after threatening all who refuse obedience with death, close with the divine admonition, " only be strong and of a good courage "(Jos 1:18, cf. Jos 1:6), furnishes a proof of the wish that inspired them to help their brethren, that all the tribes might speedily enter into the peaceable possession of the promised inheritance. The expression " rebel against the commandment"is used in Deu 1:26, Deu 1:43; Deu 9:23; 1Sa 12:14, to denote resistance to the commandments of the Lord; here it denotes opposition to His representative, the commander chosen by the Lord, which was to be punished with death, according to the law in Deu 17:12.

Constable: Jos 1:10-18

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

Having received his marching orders from Yahweh, Joshua prepared to mobilize the nation.

1:10-11 Joshua expected to be able to cross the Jordan within three days.

"The Jordan River wanders about two hundred miles to cover the sixty-five mile distance from the Lake of Galilee to the Dead Sea, dropping an additional six hundred feet below sea level as it goes."²¹

1:12-18 The concept of "rest" (vv. 13, 15) is an important one to grasp to understand what the conquest of the land gave the Israelites. It also clarifies what the writer of the Epistle to the Hebrews had in mind when he referred to the rest that we enjoy as Christians (Heb. 3-4).²² It was not rest in the sense of freedom from conflict but in contrast to journeying. Even after the seven-year conquest of the land there was still much land that the Israelites still had to take from the Canaanites and possess (13:1; 23:1-13; cf. 24:1-28; Judg. 1:1). Rather this rest was the entrance into and initial participation in the inheritance the Lord had promised His people (cf. Deut. 12:10; 25:19; Josh. 21:44; 23:1; 2 Sam. 7:1, 11; 1 Kings 8:56; Ps. 95).²³

"This theologically significant term [rest] . . . is one of the key words for understanding the book of Joshua as well as later revelation."²⁴

In Christian experience the crossing of the Jordan does not just correspond to the believer's death and entrance into heaven, which some popular Christian songs suggest. It also parallels the believer's entrance into the enjoyment of his or her eternal life now through dedication to Jesus Christ (Rom. 6:13; 12:1-2) and walking by means of the Spirit (Gal. 5:16). The wilderness wanderings resemble the experience of the redeemed believer who has not yet fully committed himself or herself to God and is walking in the flesh. When the Israelites crossed the Jordan they encountered enemies and had to contend with their spiritual adversaries just as a believer does when he dedicates himself to God and walks by the Spirit. The Christian's rest is not the absence of hostility. It is the beginning of the enjoyment of some blessings God has promised us (i.e., eternal life, the indwelling of the Holy Spirit, victory over our spiritual enemies, etc.).

"Entering the land does not parallel the believer's entrance to heaven; it signifies his willingness to cross the Jordan' and engage the enemy. In other words, it is a decision by a regenerate saint to submit to the lordship of Christ and trust God for victory in the spiritual battle."²⁵

In another sense Canaan corresponds to the additional blessings that believers who follow God faithfully in this life will receive following death.²⁶

Not all the warriors from the two and one-half tribes went with (not "before," v. 14) their brethren across the Jordan. Only 40,000 of the 110,000 did (cf. 4:13 and Num. 26:7, 18, 34). The rest evidently remained in Transjordan. We should understand "all" (v. 14) in this limited sense.

The attitude of the two and one-half tribes was commendable. They followed through with their commitment (Num. 32:25-27). There were no significant instances of complaining or rebellion among the tribes during Joshua's lifetime according to what the writer recorded. In this respect the nation enjoyed greater unity than it did in its former or later history.

To be successful in our corporate task of overcoming our spiritual enemies God's people must unite behind the leaders God has raised up to lead us. We should not complain or rebel against them (Heb. 13:17). Furthermore God's people must commit ourselves to entering into conflict with our spiritual enemies, rather than avoiding such conflict, to possess the fullness of God's inheritance for us. The Christian's spiritual enemies are the world, the flesh, and the devil (1 John 2:15-17; Rom. 7:18-24; 1 Pet. 5:8).

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

Aharoni, Yohanan. "The Province-List of Judah." Vetus Testamentum 9 (1959):225-46.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

Archer, Gleason L. "Old Testament History and Recent Archaeology From Moses to David." Bibliotheca Sacra 127:506 (April-June 1970):99-115.

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

Armerding, Carl. Conquest and Victory. Chicago: Moody Press, Moody Pocket Books, 1967.

Beek, M. A. "Rahab in the Light of Jewish Exegesis." In Von Kanaan bis Kerala, pp. 37-44. Edited by W. C. Delsman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Begg, Christopher T. "The Function of Josh 7, 1-8, 29 in the Deuteronomistic History." Biblica 67:3 (1986):320-34.

Briggs, Peter. "Testing the Factuality of the Conquest of Ai Narrative in the Book of Joshua." Paper presented at the annual meeting of the Evangelical Theological Society, Colorado Springs, Colo., Nov. 15, 2001.

Bush, George. Notes on Joshua. New York: Newman & Ivison, 1852; reprint ed., Minneapolis: James & Klock, 1976.

Butler, Trent C. Joshua. Word Biblical Commentaries series. Waco: Word Books, 1983.

Calvin, John. Commentaries on the Book of Joshua. Reprint ed. Grand Rapids: Baker Book House, 1984.

Campbell, Donald K. "Joshua." In The Bible Knowledge Commentary: Old Testament, pp. 325-71. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

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

Cawood, John. "The Godly Features of Caleb." Confident Living 44:10 (November 1986):53-55.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

_____. "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.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____. "The Tablets From Ugarit and Their Importance for Biblical Studies." Biblical Archaeology Review 9:5 (September-October 1983):62-72.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davis, Dale Ralph. No Falling Words. Grand Rapids: Baker Book House, 1988.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. 1970; reprint ed., Grand Rapids: Baker Book House, 1980.

Dearman, J. Andrew. "The Problem of War in the Old Testament: War, Peace, Justice." Austin Seminary Bulletin 99:3 (October 1983):5-14.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fensham, F. Charles. "The Treaty Between Israel and the Gibeonites." Biblical Archaeologist 27:3 (1964):96-100.

Finkelstein, Israel. "Shiloh Yields Some, But Not All, of Its Secrets." Biblical Archaeology Review 12:1 (January-Feburary 1986):22-41.

Foster, Harry. "Joshua. Walking into Battle." Toward the Mark 11:6 (November-December 1982):116-19.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Goetz, Ronald. "Joshua, Calvin, and Genocide." Theology Today 32 (October 1975):263-74.

Good, Robert M. "The Just War in Ancient Israel." Journal of Biblical Literature 104:3 (September 1985):385-400.

Hall, J. Contemplations on the Old and New Testaments. London: T. Nelson and Sons, 1859.

Henry, Matthew. Commentary on the Whole Bible. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1961.

_____. A Exposition of the Old and New Testament. Vol. 2: Joshua-1 Kings. New ed. London: James Hisbet & Co., 1934.

Herr, Larry G. "What Archaeology Can and Cannot Do." Ministry 56:2 (February 1983):28-29.

Hess, Richard S. Joshua: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, England, and Downers Grove, Ill.: Inter-Varsity Press, 1996.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Holladay, John S., Jr. "The Day(s) the Moon Stood Still." Journal of Biblical Literature 87 (1968):167-78.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Howard, David M., Jr. "Three Days' in Joshua 1-3: Resolving a Chronological Conundrum." Journal of the Evangelical Theological Society 41:4 (December 1998):539-50.

Hughes, R. Kent. Living on the Cutting Edge. Westchester, Ill.: Good News Publishers, Crossway Books, 1987.

Isserlin, B. S. J. "Israelite Architectural Planning and the Question of the Level of Secular Learning an Ancient Israel." Vetus Testamentum 34:2 (April 1984):169-78.

Jacobsen, Henry. Claiming God's Promises. New ed. Bible Knowledge series. Wheaton: Scripture Press, 1963.

Jamieson, Robert; A. R. Fausset; and David Brown. A Commentary Critical, Experimental and Practical on the Old and New Testaments. 6 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948.

Jefferys, William H. "Sun, Stand Thou Still': An Astronomical Critique of a Creationist Biblical Chronology." Creation/Evolution 21 (Summer 1987):18-30.

Jensen, Irving L. Joshua. Everyman's Bible Commentary series. Chicago: Moody Press, 1966.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zecharia. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol 1. Jerusalem: World Union of Jewish Studies, 1969.

Kearney, Peter J. "The Role of the Gibeonites in the Deuteronomic History." Catholic Biblical Quarterly 35:1 (1973):1-19.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelso, J. L. Archaeology and Our Old Testament Contemporaries. Grand Rapids: Zondervan Publishing House, 1966.

Kemp, Barry J. "Preliminary Report on the El-'Amarna Expedition, 1981-2." Journal of Egyptian Archaeology 69:5 (1983):5-24.

Kempinski, Aharon. "Joshua's Altar--An Iron Age I Watchtower." Biblical Archaeology Review 12:1 (January-February 1986):42, 44-49.

Kenyon, Kathleen M. The Bible and Recent Archaeology. Atlanta: John Knox Press, 1978.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

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

Kline, Meredith G. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Kuyper, Abraham. Women of the Old Testament. Reprint ed. Grand Rapids: Zondervan Publishing House, 1961.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers-Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A Gosman, George R. Bliss, and P. H. Steenstra.

Laughlin, John C. H. "Dan." Biblical Illustrator 9:4 (Summer 1983):40-46.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Macartney, Clarence. The Greatest Texts of the Bible. Nashville: Abingdon, 1947.

Machlin, Milt. "Joshua and the Archaelolgist." Reader's Digest 137:821 (September 1990):135-40.

Madvig, Donald H. "Joshua." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

Mayes, A. D. H. "The Gibeonites as a Historical and Theological Problem in the Old Testament." Proceedings of the Irish Biblical Association 10 (1986):13-25.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "The Late Bronze/Early Iron Age Transition and the Emergence of Israel." Bibliotheca Sacra 152:606 (April-June 1995):145-62.

_____. "Palestinian Archaeology and the Date of the Conquest: Do Tells Tell Tales?" Grace Theological Journal 3:1 (Spring 1982):107-21.

Meyer, Frederick B. Joshua. New York: Fleming H. Revell, n.d.; reprint ed., Fort Washington, Pa.: Christian Literature Crusade, 1977.

Milgrom, Jacob. "The Levitical Town: An Exercise in Realistic Planning." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):185-88.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mosca, Paul G. "Who Seduced Whom? A Note on Joshua 15:18//Judges 1:14." Catholic Biblical Quarterly 46 (1984):18-22.

Na'aman, Nadav. "Habiru and Hebrews: The Transfer of a Social Term to the Literary Sphere." Journal of Near Eastern Studies 45:4 (October 1986):271-88.

Nelson, Richard D. "Josiah in the Book of Joshua." Journal of Biblical Literature 100:4 (1981):531-40.

The New Bible Dictionary, 1962 ed. S.v. "Hazor," by T. C. Mitchell, pp. 507-8.

Palau, Luis. The Moment to Shout. Portland: Multnomah Press, 1977.

Paterson, John H. "The Touchy Tribe." Toward the Mark 16:6 (November-December 1987):110-13.

Peckham, Brian. "The Composition of Joshua 3-4." Catholic Biblical Quarterly 46:3 (July 1984):413-31.

Pfeiffer, Charles F. Ras Shamra and the Bible. Grand Rapids: Baker Book House, 1962.

_____. Tell El Amarna and the Bible. Grand Rapids: Baker Book House, 1963.

"Possessing the Land." Christianity Today, 18 April 1986, p. 19.

Rattigan, Mary. "Hazor and Its Significance." The Bible Today 23:1 (January 1985):44-50.

Riley, W. B. "The Challenge to Carry On." Reprinted in Fundamentalist Journal 2:2 (February 1983):39-41.

Schaeffer, Francis A. Joshua and the Flow of Biblical History. Downers Grove, Ill.: InterVarsity Press, 1975.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Scroggie, W. Graham. The Land and Life of Rest. London: Pickering & Inglis Ltd., 1950.

Seger, Joe D. "Investigations at Tell Halif, Israel, 1976-1980." Bulletin of the American Schools of Oriental Research 252 (Fall 1983):1-23.

Sell, Henry T. Bible Study by Periods. Chicago: Fleming H. Revell Co., 1899.

Shanks, Hershel. "Two Early Cult Sites Now Questioned." Biblical Archaeology Review 14:1 (January-February 1988):48-52.

"Space Men And Astronauts Read Bible, Find Missing Day." McKinney [Texas] Examiner,14 May 1970, sec. 2, p. 1.

Stockton, Ronald. "Possessing the Land: a chronology of events in the dispute over Palestine." Christianity Today, April 18, 1986, p. 19.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thompson, J. A. "War in Ancient Israel." Buried History 21:3 (April 1985):61-69.

Thompson, Leonard L. "The Jordan Crossing: Sidqot Yahweh and World Building." Journal of Biblical Literature 100:3 (1981):343-58.

Unger, Merrill F. Introductory Guide to the Old Testament. Grand Rapids: Zondervan Publishing House, 1951.

Ussishkin, David. "Lachish--Key to the Israelite Conquest of Canaan?" Biblical Archaeology Review 13:1 (January-February 1987):18-39.

Waltke, Bruce K. "Palestinian Artifactual Evidence Supporting the Early Date of the Exodus." Bibliotheca Sacra 129:513 (January-March 1972):33-47.

Waterhouse, Douglas. "Who Are the Habiru of the Amarna Letters?" Journal of the Adventist Theological Society 12:1 (Spring 2001):31-42.

Weinfeld, Moshe. The Promise of the Land: The Inheritance of the Land of Canaan by the Israelites. The Taubman Lectures in Jewish Studies series. Berkeley: University of California Press, 1993.

West, Jim. "Rahab's Justifiable Lie." Christianity and Civilization 2 (Winter 1983):66-74.

Wilson, Robert Dick. "Understanding The Sun Stood Still.'" In Classical Evangelical Essays in Old Testament Interpretation, pp. 61-65. Edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Wood, Bryant G. "Did the Israelites Conquer Jericho?" Biblical Archaeology Review 16:2 (1990):44-59.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "The Proofs, Problems, and Promises of Biblical Archaeology." Journal of the American Scientific Affiliation 36:3 (September 1984):129-38.

Zertal, Adam. "Has Joshua's Altar Been Found on Mt. Ebal?" Biblical Archaeology Review 11:1 (January-February 1985):26-42.

_____. "How Can Kempinski Be So Wrong!" Biblical Archaeology

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

Zevit, Ziony. "Archaeological and Literary Stratigraphy in Joshua 7-8." Bulletin of the American Schools of Oriental Research 251 (Summer 1983):23-35.

_____. "The Problem of Ai." Biblical Archaeology Review 11:2 (March-April 1985):58-69.

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.