Verse 1

The imperfect with vav consec., the standing mode of expressing a continued action or train of thought, "simply attaches itself by the conjunction 'and' to a completed action, which has either been mentioned before, or is supposed to be well known" (Ewald, 231, b.). "After the death of Moses," i.e., after the expiration of the thirty days of general mourning for him (vid., Deu 34:8). "Servant of Jehovah" is a standing epithet applied to Moses as an honourable title, and founded upon Num 12:7-8 (vid., Deu 34:5; Kg1 8:56; Kg2 18:12; Psa 105:26, etc.). On "Joshua, Moses' minister," see at Exo 17:9 and Num 13:16. Minister (meshareth), as in Exo 24:13, etc. Although Joshua had already been called by the mouth of the Lord to be the successor of Moses in the task of leading the people into Canaan (Num 27:15.), and had not only been presented to the people in this capacity, but had been instituted in this office by the Lord, with the promise of His help (Deu 31:3-7 and Deu 31:23), the word of the Lord came to him a second time after the death of Moses, with the command to enter upon the office to which he had been called, and with the promise that He would help him to fulfil its duties, as he had already helped His servant Moses. "Because even some of the bravest men, although fully prepared beforehand, either stand still or hesitate when the thing has to be done: this exhortation to Joshua, to gird himself at once for the expedition, was by no means superfluous; though his call was ratified again not only for his own sake, but in order that the people might not hesitate to follow him with their minds collected and calm, when they saw that he took no step without the guidance of God" (Calvin). - Joshua received this word of the Lord by a direct address from God, and not through the intervention of the Urim and Thummim of the high priest; for this appointed medium for the revelation of the will of God, to which he had been referred on the occasion of his first call (Num 27:21), whenever difficulties should arise in connection with his office, was not sufficient for the renewal and confirmation of his divine calling, since the thing required here was not merely that the will of God should be made known to him, but that he should be inspired with courage and strength for the fulfilment of it, i.e., for discharging the duties of his office, just as he afterwards was then in front of the fortified town of Jericho which he was directed to take, where the angel of the Lord appeared to him and assured him of its fall (Jos 5:13). Moreover, the conquest of Canaan formed part of the work which the Lord entrusted to His servant Moses, and in which therefore Joshua was now Moses' successor. Consequently the Lord would be with him as He had been with Moses (Jos 1:5); and for this reason He revealed His will directly to him, as He had done to Moses, though without talking with him mouth to mouth (Num 12:8).

Verse 2

As Moses had died without having brought the Israelites to Canaan, Joshua was to arise and go with all the nation over this Jordan (i.e., the river then before him) into the land which the Lord would give them.

Verse 3

"Namely, every place that the sole of your foot shall tread upon," i.e., I have given you the whole land, not excepting a single foot's breadth. The perfect, "I have given," refers to the counsel of God as having been formed long before, and being now about to be carried into execution. These words, which are connected with Deu 11:24, so far as the form is concerned, rest upon the promise of God in Exo 23:30-31, to which the words "as I said unto Moses" refer.

Verse 4

The boundaries of the land are given as in Deu 11:24, with the simple difference in form, that the boundary line from the desert (of Arabia) and Lebanon, i.e., from the southern and northern extremity, is drawn first of all towards the east to the great river, the Euphrates, and then towards the west to "the great sea, toward the going down of the sun," i.e., the Mediterranean; and then between these two termini ad quem the more precise definition is inserted, "all the land of the Hittites;" whereas in Deuteronomy the southern, northern, and eastern boundaries are placed in antithesis to the western boundary, and the more precise definition of the country to be taken is given by an enumeration of the different tribes that were to be destroyed by the Israelites (Deu 11:23). On the oratorical character of these descriptions, see at Gen 15:18. The demonstrative pronoun "this," in connection with Lebanon, may be explained from the fact that Lebanon, or at all events Anti-libanus, was visible from the Israelitish camp. The expression "the Hittites" (see at Gen 10:15) is used here in a broader sense for Canaanites in general, as in Kg1 10:29; Kg2 7:6; Eze 16:3. The promise in Jos 1:5 is adopted from Deu 11:25, where it was made to the whole nation, and specially transferred to Joshua; and Jos 1:5 is repeated from Deu 31:8, as compared with Jos 1:6.

Verse 6

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

Verse 9

In conclusion, the Lord not only repeats His exhortation to firmness, but the promise that He gave in Jos 1:5 and Jos 1:6. "Have I not" (nonne) is a rhetorical mode of saying, "Behold, I have," the assurance being clothed in the form of an affirmative question. On the words "be not afraid," etc., see Deu 31:6 and Deu 31:8.

Verse 10

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 chapters harmonize perfectly well. But the majority of commentators have arranged the order of succession differently and in a very arbitrary way, starting with the unwarrantable assumption that the time referred to in this verse, "within three days," is identical with that in Jos 3:2, "it came to pass after three days." Upon the strength of this groundless assumption, Knobel maintains that there is great confusion in 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 by three 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; Sa1 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.

Verse 2

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

Verse 3

Every place that the sole of your foot shall tread upon that have I given you--meaning, of course, not universal dominion, but only the territory comprised within the boundaries here specified (see on Deu 19:8).

Verse 4

all the land of the Hittites--These occupied the southern extremities and were the dominant tribe of Canaan. Their superior power and the extent of their dominions are attested by the mention of them under the name of Khita, on the Assyrian inscriptions, and still more frequently on the Egyptian inscriptions of the eighteenth and nineteenth Dynasties. What life and encouragement must have been imparted to Joshua by the assurance that his people, who had been overwhelmed with fear of that gigantic race, were to possess "all the land of the Hittites"!

Verse 5

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

Verse 10

Then Joshua commanded the officers of the people--These were the Shoterim (see on Exo 5:6; Deu 20:5).

Verse 11

command the people, saying, Prepare you victuals--not manna, which, though it still fell, would not keep; but corn, sheep, and articles of food procurable in the conquered countries. for within three days ye shall pass over this Jordan--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.

Verse 14

ye shall pass . . . armed--that is, officered or marshalled under five leaders in the old and approved caravan order (see on Exo 13:18). all the mighty men of valour--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). Next: Joshua Chapter 2

Verse 1

Now after the death of Moses,.... Or "and after" (h); the book begins as if something went before, it is connected with; and indeed it seems to be the last chapter of the book of Deuteronomy, which treats of the death of Moses; and Joshua being the penman of Deu 34:5, as say the Talmudists (i), and of this book, as has been seen, having wrote them, he goes on with the history of his own affairs in strict connection with that account, beginning where that ended; namely, at the death of Moses, whose character here given is the servant of the Lord; and a faithful one he was in all things belonging to it, and in whatsoever was enjoined him by the Lord, see Deu 34:5, and it came to pass that the Lord spake unto Joshua the son of Nun, Moses's minister; either in a dream, or vision, or by an articulate voice out of the sanctuary: of Joshua's descent and relation, see Exo 33:11; and of his office under Moses, not as a menial servant, but a minister of state, see Exo 24:13, saying; as follows. (h) "et factum est", V. L. "et fuit", Pagninus, Montanus, Vatablus. (i) T. Bab. Bava Bathra, fol. 14. 2.

Verse 2

Moses my servant is dead,.... Which was said not for the information of Joshua, but to lead on to, and show the cause and reason of what he was about to say to him: now therefore arise, go over this Jordan; near to which the whole body of the people of Israel were, and very probably were in sight of it: thou, and all this people: which were very numerous, six hundred thousand men or more, besides a great number of women and children, and no boats to carry them over, or pontoons to put across the river: unto the land which I give unto them, even to the children of Israel; and therefore it could be no case of conscience with Joshua, to go and take it out of the hands of the present inhabitants, since the Lord, who had a right to dispose of it, gave it to them. As this land was a type of heaven, and eternal life, which is the free gift of God through Christ, passing over the river of Jordan to it may be an emblem of the passage through death to the heavenly state; both of the death of Christ, the antitypical Joshua, who passed through it, as a surety to make satisfaction for sin, and as a forerunner to set an example, to sanctify death, to open a way into the holiest of holies, and prepare a place for his people; and of the death of the saints, which is necessary to their enjoyment of perfect rest and happiness.

Verse 3

Every place that the sole of your feet shall tread upon,.... That is, in the land of Canaan: that have I given unto you, as I said unto Moses: See Gill on Deu 11:24; though the Jews extend this to all without the land subdued by them, and even to all the countries they now tread on, and are exiles in; but the limits of what the Lord gave them are fixed in Jos 1:4.

Verse 4

From the wilderness,.... The wilderness of Kadesh and Sin, on the border of Edom; in the southeast corner, as Jarchi says, see Num 34:3, and this Lebanon; which though on the other side Jordan, and at a considerable distance, being the northern border of the land towards Syria, might be seen afar off; or it is expressed, because it was a well known place, as Kimchi remarks: even unto the great river, the river Euphrates; which was the eastern border of the land, and to which it reached in the times of Solomon, whose dominion extended thither, Kg1 4:21; according to Jarchi, this was its breadth from south to north: all the land of the Hittites: who, though only one of the seven nations of Canaan, are put for the rest, and the rather mentioned, because, as their name signifies, they were very formidable and terrible; among them dwelt the Anakim, and they themselves were very warlike and populous; or they are taken notice of particularly here, because they dwelt in the western part of the land described by them, so Kimchi thinks; according to Jarchi, this was its length from east to west: and unto the great sea: the Mediterranean sea, which was the western border of the land of Canaan, called great, in comparison of the sea of Tiberias, and the salt sea, which were in it: toward the going down of the sun, shall be your coast; the western coast; see Gill on Deu 11:24; this will be more fully verified in Christ, when his kingdom is from sea to sea, Psa 72:8.

Verse 5

There shall not any man be able to stand before thee all the days of thy life,.... What is promised to the people in common, Deu 11:25; is here particularly promised to Joshua their general; and which was fulfilled in him, and still more in Christ his antitype, who made an end of sin, destroyed the devil, spoiled principalities and powers, abolished death, and overcame the world: as I was with Moses, so will I be with thee; to counsel and advise, guide and direct, protect and defend, prosper and succeed; the Targum of Jonathan is, as my Word"was for the help of Moses, so will I be with thee:" I will not fail thee, nor forsake thee; but grant him his presence, communicate strength unto him, make good his promises, and leave him not till he had made an entire conquest of the land of Canaan, and even not till the end of his days; and was true of Christ in his state of humiliation, in his sufferings and death, and even in the grave, where he was not left so long as to see corruption; as this is applied to particular believers; see Gill on Heb 13:5.

Verse 6

Be strong, and of good courage,.... The same exhortation Moses gave him, Deu 31:7; and is afterwards repeated in this chapter, as being of great moment and importance, as it is in the general of an army to show greatness and strength of mind, valour and courage, and not be dismayed at the number and strength of the enemy. As Joshua's work in fighting with the Canaanites, and conquering their land, so Christ's work in the redemption of his people, and subduing their enemies, required strength and courage, and both were very eminent in him: for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them; and, this promise included and ensured the conquest of it, and the putting the people into the possession of it; for if he was to divide it to them, he must first take it out of the hands of the present inhabitants, and deliver it into the hands of the children of Israel, to be possessed by them, dividing to each tribe and family their part and portion.

Verse 7

Only be thou strong, and very courageous,.... For though Joshua was a man of valour and courage, as appears by his war with Amalek, yet there was need of this exhortation, and of repeating it, since he was to engage with a people more and mightier than those with him, and who dwelt in strong and fortified places, and had been preparing for some time, having had notice, and were in expectation of the Israelites' attempt upon them: that thou mayest observe to do according to all the law which Moses my servant commanded thee; not only as a private man obliged to observe the whole law, and act according to it in all things; though no mere man is capable of it, only Joshua's antitype, who is the end of it for righteousness to all that believe, having fulfilled it in all respects; but as the supreme magistrate under God, who was to see that the law was obeyed by the people in all things, and particularly as the general of the army, who was to observe to do what had been ordered, with respect to the Canaanites, see Deu 7:1, turn not from it to the right hand or to the left: from the law, by adding to it, or taking from it; so Ben Gersom explains it,"turning to the right hand is, when any adds to its words; and turning to the left hand, when he diminishes from them;''or "from him" (k), that is, from Moses; from his good way, as Kimchi; though he adds, or else from the book of the law; for though he does not mention the book, he does the law; so Ben Melech: that thou mayest prosper whithersoever thou goest; succeed in every battle he engaged in; it would be well if generals of armies would observe this; the way to obtain victory over enemies being to be observant of the laws of God themselves, and to take care that they be observed by the soldiers under their command: or "that thou mayest act wisely" (l); the word of God furnishing out instruction to men in every station of life, see Luk 3:10. (k) "ab so", Montanus, Vatablus, Junius & Tremellius. (l) , Sept. "ut intelligas", V. L. Pagninus, Montanus; "ut prudenter agas", Tigurine version.

Verse 8

This book of the law shall not depart out of thy mouth,.... He was often to read it, frequently repeat it, and speak of it, to refresh his own memory with it, and the memory of those about him. Jarchi restrains it to the book of Deuteronomy now before him: but thou shalt meditate therein day and night; whenever he had any leisure from the important business of his office, whether by day or night, see Psa 1:2, that thou mayest observe to do according to all that is written therein; which frequent speaking of it, and constant meditation on it, would lead unto: for then thou shalt make thy way prosperous, and then thou shalt have good success; in his wars with the Canaanites.

Verse 9

Have not I commanded thee?.... The above things, to go over Jordan with the people into the land of Canaan, and to observe the law of Moses in all things, and to be of good courage, which is again repeated; consider who it is that has given these orders and instructions, the great Jehovah, the everlasting I AM, who is faithful to his promises, and able to perform. The consideration of which would serve to animate him to the work he was called unto, to encourage his faith in God, to engage in his service cheerfully and readily: be strong, and of a good courage; See Gill on Jos 1:6; See Gill on Jos 1:7. be not afraid, nor be thou dismayed; at his enemies, numerous and powerful, nor discouraged at anything in himself, any unfitness for such service, as he might think, or at any difficulties he might fear from the people he had the government of, and was to lead on; it was enough that the divine Presence was promised him, and which is repeated: for the Lord thy God is with thee whithersoever thou goest: or, as the Targum of Jonathan,"for thy help is the Word of the Lord thy God;''See Gill on Jos 1:5.

Verse 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.

Verse 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. (m) Antiqu. l. 5. c. 1. sect. 1. (n) Jarchi, Ben Gersom, & Abarbinel in loc.

Verse 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.

Verse 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.

Verse 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. (o) "ordine militari", Junius & Tremellius, Piscator; "quintati", Montanus.

Verse 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.

Verse 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.

Verse 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.''

Verse 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. Next: Joshua Chapter 2

Verse 1

Honour is here put upon Joshua, and great power lodged in his hand, by him that is the fountain of honour and power, and by whom kings reign. Instructions are given him by Infinite Wisdom, and encouragements by the God of all consolation. God had before spoken to Moses concerning him (Num 27:18), but now he speaks to him (v. 1), probably as he spoke to Moses (Lev 1:1) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (Deu 31:14), to learn the way of attending there. Though Eleazar had the breast-plate of judgment, which Joshua was directed to consult as there was occasion (Num 27:21), yet, for his greater encouragement, God here speaks to him immediately, some think in a dream or vision (as Job 33:15); for though God has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may without them make himself known to his people, and speak to their hearts otherwise than by their ears. Concerning Joshua's call to the government observe here, I. The time when it was given him: After the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses's life-time. An interregnum, though but for a few days, might have been of bad consequence; but it is probable that God did not speak to him to go forward towards Canaan till after the thirty days of mourning for Moses were ended; not, as the Jews say, because the sadness of his spirit during those days unfitted him for communion with God (he sorrowed not as one that had no hope), but by this solemn pause, and a month's adjournment of the public councils, even now when time was so very precious to them, God would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages towards him during the forty years of his government. II. The place Joshua had been in before he was thus preferred. He was Moses's minister, that is, an immediate attendant upon his person and assistant in business. The Septuagint translates it hupourgos, a workman under Moses, under his direction and command. Observe, 1. He that was here called to honour had been long bred to business. Our Lord Jesus himself took upon him the form of a servant, and then God highly exalted him. 2. He was trained up in subjection and under command. Those are fittest to rule that have learnt to obey. 3. He that was to succeed Moses was intimately acquainted with him, that he might fully know his doctrine and manner of life, his purpose and long-suffering (Ti2 3:10), might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work. 4. He was herein a type of Christ, who might therefore be called Moses's minister, because he was made under the law and fulfilled all the righteousness of it. III. The call itself that God gave him, which is very full. 1. The consideration upon which he was called to the government: Moses my servant is dead, v. 2. All good men are God's servants; and it is no disparagement, but an honour, to the greatest of men to be so: angels themselves are his ministers. Moses was called to extraordinary work, was a steward in God's house, and in the discharge of the trusts reposed in him he served not himself but God who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb 3:5, where what he did is said to be for a testimony of the things that should be spoken after. God will own his servants, will confess them in the great day. But Moses, though God's servant, and one that could ill be spared, is dead; for God will change hands, to show that whatever instruments he uses he is not tied to any. Moses, when he has done his work as a servant, dies and goes to rest from his labours, and enters into the joy of his Lord. Observe, God takes notice of the death of his servants. It is precious in his sight, Psa 116:15. 2. The call itself. Now therefore arise. (1.) "Though Moses is dead, the work must go on; therefore arise, and go about it." Let not weeping hinder sowing, nor the withering of the most useful hands be the weakening of ours; for, when God has work to do, he will either find or make instruments fit to carry it on. Moses the servant is dead, but God the Master is not: he lives for ever. (2.) "Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto thou wast appointed. Therefore there is need of thee to fill up his place; up, and be doing." Note, [1.] The removal of useful men should quicken survivors to be so much the more diligent in doing good. Such and such are dead, and we must die shortly, therefore let us work while it is day. [2.] It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began. Thus the latter generations enter into the labours of the former. And thus Christ, our Joshua, does that for us which could never be done by the law of Moses, - justifies (Act 13:39), and sanctifies, Rom 8:3. The life of Moses made way for Joshua, and prepared the people for what was to be done by him. Thus the law is a schoolmaster to bring us to Christ: and then the death of Moses made room for Joshua; thus we are dead to the law, our first husband, that we may be married to Christ, Rom 7:4. 3. The particular service he was now called out to: "Arise, go over this Jordan, this river which you have in view, and on the banks of which you lie encamped." This was a trial to the faith of Joshua, whether he would give orders to make preparation for passing the river when there was no visible way of getting over it, at least not at this place and at this time, when all the banks were overflown, Jos 3:15. He had no pontoons or bridge of boats by which to convey them over, and yet he must believe that God, who had ordered them over, would open a way for them. Going over Jordan was going into Canaan; thither Moses might not, could not, bring them, Deu 31:2. Thus the honour of bringing the many sons to glory is reserved for Christ the captain of our salvation, Heb 2:10. 4. The grant of the land of Canaan to the children of Israel is here repeated (Jos 1:2-4): I do give it them. To the patriarchs it was promised, I will give it; but, now that the fourth generation had expired, the iniquity of the Amorites was full, and the time had come for the performance of the promise, it is actually conveyed, and they are put in possession of that which they had long been in expectation of: "I do give it, enter upon it, it is all your own; nay (Jos 1:3), I have given it; though it be yet unconquered, it is as sure to you as if it were in your hands." Observe, (1.) The persons to whom the conveyance is made: To them, even to the children of Israel (Jos 1:2), because they are the seed of Jacob, who was called Israel at the time when this promise was made to him, Gen 35:10, Gen 35:12. The children of Israel, though they had been very provoking in the wilderness, yet, for their fathers' sakes, should have the entail preserved. And it was the children of the murmurers that God said should enter Canaan, Num 14:31. (2.) The land itself that is conveyed: From the river Euphrates eastward, to the Mediterranean Sea westward, Jos 1:4. Though their sin cut them short of this large possession, and they never replenished all the country within the bounds here mentioned, yet, had they been obedient, God would have given them this and much more. Out of all these countries, and many others, there were in process of time proselytes to the Jewish religion, as appears, Act 2:5, etc. If their church was enlarged, though their nation was not multiplied, it cannot be said that the promise was of no effect. And, if this promise had not its full accomplishment in the letter, believers might thence infer that it had a further meaning, and was to be fulfilled in the kingdom of the Messiah, both that of grace and that of glory. (3.) The condition is here implied upon which this grant is made, in those words, as I said unto Moses, that is, "upon the terms that Moses told you of many a time, if you will keep my statutes, you shall go in and possess that good land. Take it under those provisos and limitations, and not otherwise." The precept and promise must not be separated. (4.) It is intimated with what ease they should gain the possession of this land, if it were not their own fault, in these words, "Every place that the sole of your foot shall tread upon (within the following bounds) shall be your own. Do but set your foot upon it and you have it." 5. The promises God here makes to Joshua for his encouragement. (1.) That he should be sure of the presence of God with him in this great work to which he was called (Jos 1:5): "As I was with Moses, to direct and strengthen him, to own and prosper him, and give him success in bringing Israel out of Egypt and leading them through the wilderness, so I will be with thee to enable thee to settle them in Canaan." Joshua was sensible how far he came short of Moses in wisdom and grace; But what Moses did was done by virtue of the presence of God with him, and, though Joshua had not always the same presence of mind that Moses had, yet, if he had always the same presence of God, he would do well enough. Note, it is a great comfort to the rising generation of ministers and Christians that the same grace which was sufficient for those that went before them shall not be wanting to them if they be not wanting to themselves in the improvement of it. It is repeated here again (v. 9). "The Lord thy God is with thee as a God of power, and that power engaged for thee whithersoever thou goest." Note, Those that go where God sends them shall have him with them wherever they go and they need desire no more to make them easy and prosperous. (2.) That the presence of God should never be withdrawn from him: I will not fail thee, nor forsake thee, v. 5. Moses had assured him of this (Deu 31:8), that, though he must now leave him, God never would: and here God himself confirms that word of his servant Moses (Isa 44:26), and engages never to leave Joshua. We need the presence of God, not only when we are beginning our work to set us in, but in the progress of it to further us with a continual help. If that at any time fail us, we are gone; this we may be sure, that the Lord is with us while we are with him. This promise here made to Joshua is applied to all believers, and improved as an argument against covetousness, Heb 13:5, Be content with such things as you have, for he hath said, I will never leave thee. (3.) That he should have victory over all the enemies of Israel (Jos 1:5): There shall not any man that comes against thee be able to stand before thee. Note, There is no standing before those that have God on their side. If he be for us, who can be against us? God promises him clear success - the enemy should not make any head against him; and constant success - all the days of his life. However it might be with Israel when he was gone, all his reign should be graced with triumphs. What Joshua had himself encouraged the people with long ago (Num 14:9) God here encourages him with. (4.) That he should himself have the dividing of this land among the people of Israel, v. 6. It was a great encouragement to him in beginning this work that he was sure to see it finished and his labour should not be in vain. Some make it a reason why he should arm himself with resolution, and be of good courage, because of the bad character of the people whom he must cause to inherit that land. He knew well what a froward discontented people they were, and how unmanageable they had been in his predecessor's time; let him therefore expect vexation from them and be of good courage. 6. The charge or command he gives to Joshua, which is, (1.) That he conform himself in every thing to the law of God, and make this his rule v. 7, 8. God does, as it were, put the book of the law into Joshua's hand; as, when Joash was crowned, they gave him the testimony, Kg2 11:12. And concerning this book he is charged, [1.] To meditate therein day and night, that he might understand it and have it ready in him upon all occasions. If ever any man's business might have excused him from meditation, and other acts of devotion, one would think Joshua's might at this time. It was a great trust that was lodged in his hands; the care of it was enough to fill him, if he had had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful. [5.] Not to let it depart out of his mouth; that is, all his orders to the people, and his judgments upon appeals made to him, must be consonant to the law of God; upon all occasions he must speak according to this rule, Isa 8:20. Joshua was to maintain and carry on the work that Moses had begun, and therefore he must not only complete the salvation Moses had wrought for them, but must uphold the holy religion he had established among them. There was no occasion to make new laws; but that good thing which was committed to him he must carefully and faithfully keep, Ti2 1:14. [3.] He must observe to do according to all this law. To this end he must meditate therein, not for contemplation sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might, both as a man and as a magistrate, observe to do according to what was written therein; and several things were written there which had particular reference to the business he had now before him, as the laws concerning their wars, the destroying of the Canaanites and the dividing of Canaan; etc.; these he must religiously observe. Joshua was a man of great power and authority, yet he must himself be under command and do as he is bidden. No man's dignity or dominion, how great soever, sets him above the law of God. Joshua must not only govern by law, and take care that the people observed the law, but he must observe it himself, and so by his own example maintain the honour and power of it. First, He must do what was written. It is not enough to hear and read the word, to commend and admire it, to know and remember it, to talk and discourse of it, but we must do it. Secondly, He must do according to what was written, exactly observing the law as his copy, and doing, not only that which was there required, but in all circumstances according to the appointment. Thirdly, He must do according to all that was written, without exception or reserve, having a respect to all God's commandments, even those which are most displeasing to flesh and blood. Fourthly, He must observe to do so, observe the checks of conscience, the hints of providence; and all the advantages of opportunity. Careful observance is necessary to universal obedience. Fifthly, He must not turn from it, either in his own practice or in any act of government, to the right hand or to the left, for there are errors on both hands, and virtue is in the mean. Sixthly, He must be strong and courageous, that he might do according to the law. So many discouragements there are in the way of duty that those who will proceed and persevere in it must put on resolution. And, lastly, to encourage him in his obedience, he assures him that then he shall do wisely (as it is in the margin) and make his way prosperous, Jos 1:7, Jos 1:8. Those that make the word of God their rule, and conscientiously walk by that rule, shall both do well and speed well; it will furnish them with the best maxims by which to order their conversation (Psa 111:10); and it will entitle them to the best blessings: God shall give them the desire of their heart. (2.) That he encourage himself herein with the promise and presence of God, and make these his stay (Jos 1:6): Be strong and of a good courage. And again (Jos 1:7), as if this was the one thing needful: Only be strong and very courageous. And he concludes with this (Jos 1:9): Be strong and of a good courage; be not afraid, neither be thou dismayed. Joshua had long since signalized his valour, in the war with Amalek, and in his dissent from the report of the evil spies; and yet God sees fit thus to inculcate this precept upon him. Those that have grace have need to be called upon again and again to exercise grace and to improve in it. Joshua was humble and low in his own eyes, not distrustful of God, and his power, and promise, but diffident of himself, and of his own wisdom, and strength, and sufficiency for the work, especially coming after so great a man as Moses; and therefore God repeats this so often, "Be strong and of a good courage; let not the sense of thy own infirmities dishearten thee; God is all-sufficient. Have not I commanded thee?" [1.] "I have commanded the work to be done, and therefore it shall be done, how invincible soever the difficulties may seem that lie in the way." Nay, [2.] "I have commanded, called, and commissioned, thee to do it, and therefore will be sure to own thee, and strengthen thee, and bear thee out in. it." Note, When we are in the way of our duty we have reason to be strong and very courageous; and it will help very much to animate and embolden us if we keep our eye upon the divine warrant, hear God saying, "Have not I commanded thee? I will therefore help thee, succeed thee, accept thee, reward thee." Our Lord Jesus, as Joshua here, was borne up under his sufferings by a regard to the will of God and the commandment he had received from his Father, Joh 10:18.

Verse 10

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 (Ti1 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, Pe1 2:13, Pe1 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 (Sa2 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.

Verse 16

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, Ti1 2:1, Ti1 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.

Verse 1

1:1-9 God confirmed Joshua as Israel’s leader and Moses’ successor. God made Abraham a specific promise to bring his descendants into possession of the land of Canaan (Gen 12:7; 15:7; 17:8). This promise was repeated to Moses (Exod 3:6-8; 13:3-5; Deut 1:6-8; 6:10-19). Now God was ready to fulfill his promise using Joshua. Joshua led Israel’s first generation of settlers into the Promised Land, and his victories against two Canaanite coalitions—first in the south and then in the north—opened the hill country for settlement by the Israelites.

1:1-2 Moses had died on Mount Nebo east of the Jordan (Deut 34:1-5).

Verse 3

1:3 Moses’ death did not end God’s presence with or guidance of Israel.

Verse 4

1:4 Ancient Israel’s southernmost settlement was in the Negev, in the vicinity of Beersheba (15:28). Israel’s northernmost tribes settled in portions of the Lebanon mountains, which made them neighbors of the Sidonians. • The Hittites were one of the subgroups that made up Canaan’s population (see study note on 3:10).

Verse 5

1:5 God promised never to fail or abandon Joshua, just as he had promised Moses (cp. Deut 31:6-8).

Verse 6

1:6-9 For emphasis, God told Joshua three times that he would need to be strong and courageous in order to be successful against the Canaanites, who outnumbered Israel. The people would also need to be careful to obey all the instructions Moses had given them if Israel were to settle the land, establish productive farms, and build homes, villages, and cities. The land is God’s land, as is the whole earth (Ps 24:1); God brought Israel into Canaan as tenants, not as owners (Lev 25:23).

1:6 you are the one: God delegated Joshua as the primary agent to fulfill the promise he had given to their ancestors (see Exod 6:8).

Verse 8

1:8 This Book of Instruction (Hebrew torah) probably refers to the book of Deuteronomy (see Deut 4:44; 29:21; 30:10; 31:9-12). It includes Israel’s foundational law codes as well as God’s moral and spiritual instructions. • God commanded Joshua to think and speak of God’s instruction day and night—i.e., continually (cp. Deut 6:6-7; 17:18-20).

Verse 9

1:9 As the Israelites entered Canaan, they would fight the worshipers of the Canaanite gods, but they were afraid these gods would grant the Canaanites victory in battle. In reassuring Joshua, God used his personal name the Lord (Hebrew Yahweh; see study note on Exod 3:15) to remind Joshua that the Lord was more powerful than any false gods the Canaanites might invoke. • your God is with you: God’s continuous presence made it possible for Joshua to heed God’s instruction.

Verse 10

1:10 commanded: Joshua now began leading God’s people.

Verse 11

1:11 Because of fear and unbelief, the previous generation had refused to enter the Promised Land from the south forty years earlier (see Num 13–14). The current generation would now enter from the east, across the Jordan River.

Verse 12

1:12-15 Reuben, Gad, and the half-tribe of Manasseh had requested and received from Moses the conquered land east of the Jordan (Num 32:33).

Verse 13

1:13 God wanted the people of Israel to experience the spiritual, cultural, and emotional rest of a right relationship with him and each other, not just the physical rest of living in a secure and abundant land (see Heb 4:1-11).

Verse 14

1:14 The warriors of the 2½ tribes had promised to cross the Jordan with the rest of Israel to help them conquer their land (Num 32:16-19). Joshua reminded them of their obligation.

Verse 17

1:17 Israel often did not obey . . . Moses. However, the tribes living east of the Jordan did cross with the rest of Israel, and they did not return to their own land and homes until Joshua dismissed them (22:6).

Verse 18

1:18 Disobeying God’s chosen ruler was treason against God himself.