Joshua · Chapter 1

V. 1. After the death of Moses-Either immediately after it, or when the days of mourning for Moses were expired. Joshua was appointed and declared Moses’s successor in the government before this time; and here he receives confirmation from God therein. The servant of the Lord-This title is given to Moses here and Joshua 1:2, as also Deuteronomy 34:5, and is repeated not without cause, to reflect honour upon him, to give authority to his laws and writings, in publishing whereof he acted as God’s servant, in his name: and that the Israelites might not think of Moses above what was meet, remembering that he was not the Lord himself, but only the Lord’s servant; and therefore not to be too pertinaciously followed in all his institutions when the Lord himself should come and abolish part of the Mosaical dispensation; it being but reasonable that he who was only a servant in God’s house, should give place to him who was the son, and heir, and Lord of it. The Lord spake-Either in a dream or vision, or by Urim, Numbers 27:21. Moses’s minister-Who had waited upon Moses in his great employments, and thereby been privy to his manner of government, and so prepared for it.

Verse 1. Now after the death of Moses] yhyw vayehi, and it was or happened after the death of Moses. Even the first words in this book show it to be a continuation of the preceding, and intimately connected with the narrative in the last chapter in Deuteronomy, of which I suppose Joshua to have been the author, and that chapter to have originally made the commencement of this book. See the notes there. The time referred to here must have been at the conclusion of the thirty days in which they mourned for Moses.

Verse 1. After the death of Moses — Either immediately after it, or when the days of mourning for Moses were expired. Joshua was appointed and declared Moses’s successor in the government before this time; and here he receives confirmation from God therein. The servant of the Lord — This title is given to Moses here, and verse 2, as also Deuteronomy 34:5, and is repeated, not without cause, to reflect honour upon him, to give authority to his laws and writings, in publishing whereof he acted as God’s servant, in his name: and that the Israelites might not think of Moses above what was meet, remembering that he was not the Lord himself, but only the Lord’s servant; and therefore not to be too pertinaciously followed in all his institutions, when the Lord himself should come and abolish part of the Mosaical dispensation; it being but reasonable that he, who was only a servant in God’s house, should give place to him who was the son, and heir, and lord of it. The Lord spake — Either in a dream or vision, or by Urim, Numbers 27:21. Moses’s minister — Who had waited upon Moses in his great employments, and thereby been privy to his manner of government, and so was prepared for it.

Verse 1. The Lord spake to Joshua. Messiah, the Angel of the covenant, called him anew, and encouraged him to enter on the conquest of the promised land. All gentile mythology is built on this foundation, that “God at sundry times and in divers manners spake in time past unto the fathers by the prophets.” Hebrews 1:1.

JOSHUA’S DIVINE COMMISSION, 1-9.

The date of these events is, according to the common chronology, 1451 years before Christ. The place was Shittim, in the plains of Moab, about seven miles east of the Jordan, and opposite Jericho. Numbers 33:49. Here, in the shade of the acacia groves, Israel had been beguiled to licentiousness by the Midianites, “in the matter of Peor,” (Numbers 25;) here they had been visited by the Divine judgments for their sin; and here they had witnessed the last works and received the last counsels of Moses.

1. Now — More properly, and it came to pass. Hebrews yhyw. With this formula most of the historical books begin. It indicates in each case an intimate connection of the narrative with what immediately precedes. Perhaps the Book of Joshua originally began with the last chapter of Deuteronomy, and, for the purpose of completing the biography of Moses, that chapter, containing the details of his death and burial, was accustomed to be read with the scroll of Deuteronomy, and finally, for convenience, was appended to it. After the death of Moses — These words include the thirty days of mourning in honour of the great lawgiver. Deuteronomy 34:8. At the end of these days the succession to the leadership was revealed by the Lord. A long interregnum would have been perilous to a people so inexperienced in the art of self-government. The Lord spake — Whether by a direct communication through his angel, as in Joshua 5:13-15, (see Joshua 6:2,) or by the urim of the high priest, is uncertain, but probably the latter, inasmuch as this manner of speaking is prescribed to him in Numbers 27:21. The urim (lights) and thummim (perfections) are always alluded to as well known, but nowhere described. They were a part of the ephod, the sacred robe of the high priest, and were either the twelve gems on the breastplate or some objects intimately connected with them, and were a divinely appointed medium of revelation. Whether the gems became luminous, or whether there was an audible voice, or whether the priest when arrayed in the ephod was endowed with a miraculous insight similar to the vision of the inspired prophet, cannot now be determined, See note on Exodus 28:30. Joshua — Before the death of Moses this great warrior had been clothed with authority and designated as the commander-in-chief of the Israelitish armies. See Introduction. Son of Nun — Nothing more is known of Nun than that he was of the tribe of Ephraim. Great military genius is often cradled in obscurity. Nun lived and died undistinguished from the thousands of his brethren, who passed all their days in the Egyptian bondage; but his son, by his valour and piety, rescued his father’s servile name from oblivion. So the poet Horace, by his genius, immortalized the Roman bondman who begat him. Moses’ minister — Not his menial, but his premier in peace, his lieutenant in war. It was customary for great prophets to be thus attended by ministers or servants, as Elijah was ministered to by Elisha. In this relation Joshua had witnessed Moses’ conversation face to face with Jehovah, (Exodus 33:11,) and had been pavilioned with his master in the cloud of Sinai. Exodus 24:13. Thus had he been trained in the best possible school, and the people were prepared, by the public honour bestowed upon him, to yield him obedience when their great emancipator was taken away.

[In this verse we notice that Moses is called the servant of Jehovah, and Joshua minister of Moses. A servant is less honourable than a minister, but it is unspeakably greater to be Jehovah’s servant than merely the prime minister of any earthly potentate however good and mighty. The phrase servant of Jehovah is applied in the Old Testament to patriarchs, prophets, kings, the whole body of the chosen people, and in some prophetical passages to Messiah. The highest type of man under the Law was a servant of God; it was reserved for the Gospel to develop the son of God, and perfect man in Christ.]

V. 2. Now therefore arise-Let not the withering of the most useful hands be the weakening of ours. 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 forever. This Jordan-Which is now near thee, which is the only obstacle in thy way to Canaan. Which I give-That is, am now about to give thee actual possession of it, as I formerly gave a right to it by promise.

Verse 2. Moses my servant] The word, servant, as applied both to Moses and Joshua, is to be understood in a very peculiar sense. It signifies God’s prime minister, the person by whom he issued his orders, and by whom he accomplished all his purposes and designs. No person ever bore this title in the like sense but the Redeemer of mankind, of whom Moses and Joshua were types.

Go over this Jordan] The account given by Josephus of this river may not be unacceptable here. “Panium is thought to be the mountain of Jordan, but in reality it is carried thither in an occult manner from the place called Phiala. This place lies on the road to Trachonitis, and is one hundred and twenty furlongs from Cæsarea, not far out of the road, on the right hand. It has its name Phiala, (a bowl or basin,) very justly, from the roundness of its circumference, being round like a wheel. It is always full, without ever sinking or running over. This origin of the Jordan was not known till the time of Philip, tetrarch of Trachonitis, who having ordered some chaff to be thrown in at Phiala, it was found at Panium. Jordan’s visible stream arises from this cavern, (Panium,) and divides the marshes and fens of the lake Semechon; and when it has run another hundred and twenty furlongs, it first passes by the city Julias, and then passes through the middle of the lake Gennesareth, after which, running a long way over the desert, it empties itself into the lake Asphaltites.”-WAR, book iii. chap. x., sect. 7. See Clarke’s note on “Numbers 34:12”.

Verse 2. Now therefore arise — Let not the withering of the most useful hands be the weakening of ours. 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. This Jordan — Which is now near thee, which is the only obstacle in thy way to Canaan. The land which I give — That is, I am now about to give thee actual possession of it, as I formerly gave a right to it by promise.

Ver. 2. Arise, and go over Jordan. Christian, be alive like Joshua, whenever the Lord shall address this word to you.

2. This Jordan — This celebrated river was in full view from the elevation on which the Israelites were encamped. Thus far in Scripture history the Jordan has acquired no special importance. But henceforth, in Jewish and Christian literature, in sacred song and figurative expression of Christian hope, this humble stream occupies a larger place in the world’s thinking than the broad Amazon or the majestic Mississippi. In the poetic language of Tacitus, “The Lebanon nourishes and pours out the Jordan.” It flows entire through the first and second lake, and is retained by the third. These lakes (each with a triple name) are the Merom of the Old Testament, called Samochonitis in ancient classics, and Huleh in modern geography; the second the Sea of Galilee, or Lake of Gennesaret, called also Tiberias; the third lake is the Dead Sea, called in the Old Testament the Salt Sea and the Sea of the Plain. The river, which in most of its course flows in a deep trench, is at the Dead Sea 1308 feet below the level of the Mediterranean. The general course of its current is to the south, but the river has a number of sharp bends, which deflect the regular flow of its waters. From the rapidity of the flow it may be styled almost a continuous cataract. From the first lake to the second, a distance of less than 9 miles, is a descent of 600 feet; and from the Lake of Tiberias to the Dead Sea are 27 great rapids, besides a great many of less magnitude. The average descent through its whole course is nearly twelve feet in a mile, justifying the name of “the Descender.” Its length is about two hundred miles from the roots of Anti-Lebanon, where it bursts forth in all its purity, to the Sea of Salt, where it is lost in a briny, seething caldron. Yet the distance by a straight line between these points is less than ninety miles. There are shallows where it can be forded. It is subject to periodical overflows when the snows of Lebanon melt. At these times it overflows the first of the two terraces which constitute its banks. Within its lowest banks it varies in width from seventy feet, where it enters the Sea of Galilee, to one hundred and eighty yards at the Dead Sea. All this people — Numbering, according to the last census, 601,730, from twenty years old and upwards. See Numbers 26:51. Migrations on so vast a scale are not without parallel in the East. As late as the last century a whole nomadic people — 400,000 Tatars — retreated under cover of a single night from the confines of Russia into their native deserts. The land which I do give to them — Canaan, or the Land of Promise; so called because it had been promised to the patriarchs centuries before.

V. 3. Every place-That is, within the following bounds.

Verse 3. The sole of your foot shalt tread upon] That is, the whole land occupied by the seven Canaanitish nations, and as far as the Euphrates on the east; for this was certainly the utmost of the grant now made to them; and all that was included in what is termed the promised land, the boundaries of which have already been defined. See Deuteronomy 34:1-4, and see Joshua 1:4 below. It has been supposed that the words, Every place that the sole of your foot shall tread upon, were intended to express the ease with which they were to conquer the whole land, an instance of which occurs in the taking of Jericho. It was only their unfaithfulness to God that rendered the conquest in any case difficult.

Verses 3, 4. Every place — That is, within the following bounds. This Lebanon — Emphatically, as being the most eminent mountain in Syria, and the northern border of the land: or this which is within thy view. Hittites — Of the Canaanites, who, elsewhere, are called Amorites, (Genesis 15:16,) and here Hittites, the Hittites being the most considerable and formidable of them all. The greater sea — The midland sea, great in itself, and especially compared with those lesser collections of waters, which the Jews called seas. “But the Israelites never possessed all this land.” To which it may be answered, 1st, That was from their own sloth and cowardice, and disobedience to God, and breach of those conditions upon which this promise was suspended: 2d, Though their possessions extended not to Euphrates, yet their dominions did, and all those lands were tributary to them in David’s and Solomon’s time.

3. Every place that the sole of your foot shall tread upon — Compare the similar language in Deuteronomy 11:24. The entire land was before them, and their own faith, and courage were to decide how much of it they would actually possess.

V. 4. This Lebanon-Emphatically, as being the most eminent mountain in Syria, and the northern border of the land: or this which is within thy view. Hittites-Of the Canaanites, who elsewhere are all called Amorites; (Genesis 15:16) and here Hittites, the Hittites being the most considerable and formidable of all. The greater-The midland sea, great in itself, and especially compared with those lesser collections of waters, which the Jews called seas. “But the Israelites never possessed all this land.” I answer: 1. That was from their own sloth and cowardice, and disobedience to God, and breach of those conditions upon which this promise was suspended: 2. Though their possessions extended not to Euphrates, yet their dominion did, and all those lands were tributary to them in David’s and Solomon’s time.

Verse 4. From the wilderness and this Lebanon] Joshua appears to be standing with his face towards the promised land, and pointing out the different places, or their situation, with his hand, THIS Lebanon, &c. The utmost of their limits should be from the desert of Arabia Petræa on the SOUTH to Lebanon on the NORTH: and from the Euphrates on the EAST to the Mediterranean Sea on the WEST. The Israelites did not possess the full extent of this grant till the days of David. See 2 Samuel 8:3, &c., and 2 Chronicles 9:26.

Land of the Hittites] These are generally reputed to have been the most hardy and warlike of all the Canaanitish nations; and as they occupied the mountainous countries on the south of the land of Canaan, it is natural to suppose that they would be the most difficult to subdue, and on this account, it is supposed, God particularly specifies these: “Ye shall subdue and possess even all the land of the Hittites,” but it is probable that under this one term all the other nations are included, as it is certain they are in other places under the term Amorites.

Great sea: The Mediterranean, called great in respect of the lakes in the land of Judea, such as the sea of Gennesareth, or the sea of Tiberias, and the Dead Sea, which were comparatively small lakes; but the Hebrews gave the name of sea, ים yam, to every large collection of waters.

Verses 3, 4. Every place — That is, within the following bounds. This Lebanon — Emphatically, as being the most eminent mountain in Syria, and the northern border of the land: or this which is within thy view. Hittites — Of the Canaanites, who, elsewhere, are called Amorites, (Genesis 15:16,) and here Hittites, the Hittites being the most considerable and formidable of them all. The greater sea — The midland sea, great in itself, and especially compared with those lesser collections of waters, which the Jews called seas. “But the Israelites never possessed all this land.” To which it may be answered, 1st, That was from their own sloth and cowardice, and disobedience to God, and breach of those conditions upon which this promise was suspended: 2d, Though their possessions extended not to Euphrates, yet their dominions did, and all those lands were tributary to them in David’s and Solomon’s time.

Ver. 4. Lebanon. ˆbl Liban, white. This mountain being nine thousand feet high was covered with snow nine months in the year. The southern point of the promised land was the small river Sichor, about fifty miles south-west of Gaza; the eastern boundary was the range of mount Gilead. Numbers 34:2. Deuteronomy 1:7. Joshua 3:15. The northern was the entering of Hamath in the pass of Lebanon.

4. The wilderness — This word is especially applied to that desert of Arabia Petraea in which the Israelites sojourned under Moses. It stretches from Mount Sinai northward between the two branches of the Red Sea to the Dead Sea, Palestine, and the Mediterranean. Its eastern boundary is Arabia Deserta and Arabia Felix; its western, Egypt and the western arm of the Red Sea. It is a rolling desert, covered generally with loose gravel and stones, and everywhere furrowed and torn with torrents. Says Dr. Robinson, “A more frightful desert it had hardly been our lot to behold. Through the deep gorge on the eastern side, extending from the Gulf of Akaba to the Dead Sea, there is every indication that the Jordan once flowed before the great convulsion which depressed the Dead Sea.” This Lebanon — A double range of mountains, with a valley called Coele (hollow) Syria between, constituting the eastern limit of Phenicia and the northern limit of Palestine. The eastern spur, called Anti-Lebanon, terminates on the south in Mount Hermon, and was visible from Shittim. Hence the expression this Lebanon, like this Jordan in verse 2, because, though at a distance, it could be pointed out as a definite landmark. The name, which signifies white, is derived from the white appearance caused both by the limestone rocks and the snows. The height is about ten thousand feet. (See note on Hermon 11:3.) The Hittites — Or children of Heth. A tribe of Canaanites living in Abraham’s time in Hebron and its vicinity, in the southern part of the Land of Promise. As they had been an especial terror to the twelve spies, or to the craven ten, whose report disheartened the people, they are here mentioned by name, and put for the whole body of the Canaanites — Ye shall possess the land of even the dreaded Hittites. This designation of Canaan as “the land of the Hittites” occurs in the Bible only in this passage, though frequently used in the Egyptian records of Rameses II., in which Cheta or Chita appears to denote the whole country of lower and middle Syria. The Euphrates — “The great river” of western Asia, one thousand four hundred miles in length, is mentioned in connection with the garden of Eden, (Genesis 2:14,) and throughout the Scripture history is often mentioned with this adjective. Great sea — The Mediterranean, called great in comparison with the small inland bodies of water, such as Genesareth and the Dead Sea. Your coast — Your boundaries. These included a larger territory than the Hebrews ever possessed, except for a short time during the reigns of David and Solomon. The breadth from Lebanon on the north to the desert on the south is one hundred and forty miles; the length from the Mediterranean to the Euphrates is about four hundred miles, making an area of fifty-six thousand square miles, equal to the States of New York and Vermont. But Canaan proper, or Palestine, was only one hundred and forty miles by forty — an area smaller than the State of New Jersey. Jehovah devised liberal things for his people, but they failed through unbelief and cowardice to come into immediate possession of the munificent gift.

V. 5. With Moses-To assist him against all his enemies, and in all the difficulties of governing this stiff-necked people, which Joshua might justly fear no less than the Canaanites. Forsake thee-I will not leave thee destitute either of inward support, or of outward assistance.

Verse 5. Be able to stand before thee] Because God shall be with thee, therefore thou shalt be irresistible. This promise was most punctually literally fulfilled.

Verse 5. I was with Moses — To assist him against all his enemies, and in all the difficulties of governing this stiff-necked people, which Joshua might justly fear no less than the Canaanites. Forsake thee — I will not leave thee destitute, either of inward support, or of outward assistance.

5. Not any man be able to stand before thee — Literally, There shall not place himself a man before thee, that is, for the purpose of opposition. Compare Deuteronomy 7:24; 9:2; 11:25. Divine promises often imply a condition, in this case the condition is found in the next verse — “Be strong.” I will be with thee — He needs no other allies who is allied with the Almighty. All that He has done for Moses He pledges to do for Joshua, and all his successors who possess like precious faith. Joshua needed these strong and cheering assurances; for he appreciated the magnitude of the nation’s loss in the death of Moses, and knew that a crisis had arrived in the history of the Hebrew nation. They had advanced to the borders of the Promised Land. and found it bristling with armed foes. Years of peril, warfare, and suffering were awaiting them. Although Moses had laid his hands upon him, consecrating him to the headship of his people, (Numbers 27:18,) he was justified in waiting for the imposition of a mightier hand.

V. 6. Be strong and of a good courage-Joshua, though a person of great courage and resolution, whereof he had given sufficient proof, yet needs these exhortations, partly because his work was great, and difficult, and long, and in a great measure new; partly because he had a very mean opinion of himself, especially if compared with Moses; and remembering how perverse and ungovernable that people were, even under Moses, he might very well suspect the burden of ruling them would be too heavy for his shoulders.

Verse 6. Be strong and of a good courage — Joshua, though a person of great courage and resolution, whereof he had given sufficient proof, yet needed these exhortations, partly because his work was great, and difficult, and long, and in a great measure new; partly because he had a very mean opinion of himself, especially if compared with Moses: and remembering how perverse and ungovernable that people were, even under Moses, he might very well suspect the burden of ruling them would be too heavy for his shoulders.

Ver. 6. Be strong. Christian princes, on their ascension to the throne, should always be addressed in this manner by some venerable minister, with regard to their duties to God and their country. Sovereigns in their high duties need divine counsel, and the best of ministers.

6. Be strong and of a good courage — [Better, Be strong and firm. Michaelis remarks that the verb qzj, to be strong, denotes strength of hand and arm to lay hold of and retain any thing within one’s grasp; while xma, to be firm, denotes rather firmness in the knees, and ability to maintain one’s position against the attack of foes. The expression occurs with increasing emphasis four times in this chapter, and is rather a command than an exhortation. Compare Isaiah 35:3: “Strengthen ye the weak hands, and confirm the feeble knees.”] It is a command as imperative as any in the Decalogue, for strength of will and indomitable firmness must constitute the state of mind out of which all acts of obedience spring. For unto this people shall thou divide — Or, thou shalt cause this people to inherit the land. The Lord would inspire Joshua with strength of soul by disclosing to him the grandeur of his mission. He reveals to him that his agency is the last link in the chain which unites prophecy and fulfilment, hope and fruition: that all the glorious possibilities of his nation hinge upon his own personal valor and fidelity.

V. 7. Commanded thee-Remember, that though thou art the commander of my people, yet thou art my subject, and obliged to observe all my commands. To the right hand or to the left-That is, in any kind, or upon any pretence; which plainly shews, that God’s assistance promised to him and the Israelites, was conditional, and might justly be withdrawn upon their breach of the conditions. Whithersoever thou goest-That is, whatsoever thou doest. Mens actions are often compared to ways, or steps by which they come to the end they aim at.

Verse 7. Only be thou strong, and very courageous] Iscue oun, kai andrizou sfodra.-Sept. Be strong therefore, and play the man to the uttermost. Though God had promised him that no man should be able to stand before him, yet it was on condition that he should use all his military skill, and avail himself to the uttermost of all the means, natural and providential, which God should place within his reach. God will not have them who refuse to help themselves.

Verse 7. Commanded thee — Remember, that though thou art the commander of my people, yet thou art my subject, and obliged to observe all my commands. To the right hand or to the left — That is, in any kind, or upon any pretence; which plainly shows, that God’s assistance, promised to him and the Israelites, was conditional, and might justly be withdrawn upon their breach of the conditions. Whithersoever thou goest — That is, whatsoever thou doest. Men’s actions are often compared to ways, or steps, by which they come to the end they aim at. This charge, given by God himself to Joshua, highly deserves our notice. Though Joshua was to be, in his place, as great a man as Moses; though the Lord was to do signs and wonders by him, as he did by the hand of Moses; and though he was to settle the people in the promised land, which Moses was not allowed to do, yet he was to do according to all the law which Moses had commanded. And we find that, amid all his successes, and all the wonders that the Lord did by him, Joshua made the book of the law the guide of his conduct, strictly adhering to it in every point, and always recommending the strict observation of it to the people. In this he is an example worthy of the imitation, as of all professors of Christianity in general, so of all Christian magistrates and generals, in particular, who are under equal obligations to make God’s laws or revealed will the rule of their conduct, in all affairs, public and private. For no man’s dignity or dominion, how great soever, sets him above the law of God.

7. All the law — The Torah, the body of moral, ceremonial, and political precepts given from Jehovah by the hand of Moses. The very conception of a moral agent involves the idea of a law. They who have not the written law are a law unto themselves. Their own conscience perceives the immutable distinction between right and wrong. In addition to this, God has added positive commands and prohibitions. These from the days of our first parents till the completion of the Torah, were of a fragmentary character; as, for example, the penalties against murder, adultery, and fornication, (Genesis 9:6, and 38:24,) the Levirate law, (Genesis 38:8,) the distinctions of the clean and unclean beasts, (Genesis 8:20,) and the sacredness of the Sabbath, (Exodus 16:23-29.) The first revelation of the law in any thing like a perfect form is found in the Book of Deuteronomy at a period when the people, educated to freedom and national responsibility, were prepared to receive it, and carry it with them to the land of promise. In this present passage we are assured that it was written in the form of a book, and appealed to as of supreme authority. When we consider the reverence with which all subsequent generations of Hebrews have regarded this “book of the law” — their jealous care lest it should be corrupted, counting the words and letters, and recording their number, indicating the middle word and the middle letter by peculiar signs — the argument amounts to a certainty that we have in our Hebrew Bibles the very Torah which Joshua is here commanded to take as his authoritative guide. Add to these considerations the respect which Jesus Christ always pays to the law, which he came not to destroy but to fulfil, and we can reasonably demand no stronger proof of the authoritative character of the Torah as a rule of life for us in all things which are not manifestly ceremonial. To the right… or to the left — Perfect obedience is represented by a straight line, and a course of sin by a crooked way. Hence the terms righteousness, rectitude, uprightness, and, in matters of opinion, orthodox; while the word wrong is etymologically akin to wrung, twisted. That thou mayest prosper — Rather act wisely. Sin is the highest folly, virtue is the only true wisdom.

V. 8. Out of thy mouth-That is, thou shalt constantly read it, and upon occasion discourse of it, and the sentence which shall come out of thy mouth, shall in all things be given according to this rule. Day and night-That is, diligently study, and upon all occasions consider what is God’s will and thy duty. The greatness of thy place and employments shall not hinder thee from this work, because this is the only rule of all thy private actions, and publick administrations.

Verse 8. This book of the law shall not depart out of thy mouth] The law which had already been written by Moses, and from which he and the people were to take all those precepts by which their lives were to be governed. Though there was a copy of the law laid up in the sanctuary, yet this was not sufficient. Joshua must have a copy for himself, and he was to consult it incessantly, that his way might be made prosperous, and that he might have good success. If he kept God’s word, God would keep him in body and soul; if he should observe to do according to that word, then God would cause all his way to be prosperous. Those who are obedient to God lack no manner of thing that is good.

Verses 8, 9. This book of the law shall not depart out of thy mouth — That is, thou shalt constantly read it, and upon occasion discourse of it, and the sentence which shall come out of thy month, shall in all things be given according to this rule. Day and night — That is, diligently study, and upon all occasions consider what is God’s will and thy duty. The greatness of thy place and employments shall not hinder thee from this work, because this is the only rule of thy private actions and public administrations. I command thee — I whom thou art obliged to obey: I who can carry thee through every thing I put thee upon: I of whose faithfulness and almighty power thou hast had great experience!

8. This book of the law — Already had revelation solidified itself into a book form. The wisdom of God in selecting this form will be evident when we consider, (1) That the human race instinctively put into monumental form all the great truths, laws, discoveries, and historic events which they wish to perpetuate; (2) The untrustworthy character of oral traditions; (3) The difficulty of corrupting documents intrusted to the guardianship of a class solemnly set apart for that purpose, and imbued with a religious awe for the very letter of the sacred manuscript, or as published to the world by the multiplication of copies scattered abroad through all lands. Shall not depart — The written divine law shall be a theme of constant study, thought, and conversation, the rule of both his private and official life. Shall meditate — The Hebrew word hgh, sometimes means to mutter, speak aloud, but “we are not to think of this meditation as a learned study, nor as a ‘reading aloud,’ as Bunsen explains it, but rather as a mature reflection upon the law, by which Joshua should penetrate more deeply into its meaning.” — Fay. Happy is the nation of Bible readers ruled by one who receives the law at the mouth of God! Have good success — Rather, act wisely. Compare verse 7.

[9. Have not I commanded thee? — Such an emphatic interrogation is often the strongest possible form of affirmation. Thy God is with thee — As the soldier’s valour is stimulated by the eye of his captain, so a vivid realization of the immediate presence of God is the best safeguard against unmanly terror.]

V. 9. I commanded thee-I whom thou art obliged to obey: I who can carry thee through every thing I put thee upon: I of whose faithfulness and almighty power thou hast had large experience?

Verses 8, 9. This book of the law shall not depart out of thy mouth — That is, thou shalt constantly read it, and upon occasion discourse of it, and the sentence which shall come out of thy month, shall in all things be given according to this rule. Day and night — That is, diligently study, and upon all occasions consider what is God’s will and thy duty. The greatness of thy place and employments shall not hinder thee from this work, because this is the only rule of thy private actions and public administrations. I command thee — I whom thou art obliged to obey: I who can carry thee through every thing I put thee upon: I of whose faithfulness and almighty power thou hast had great experience!

JOSHUA’S DIVINE COMMISSION, 1-9.

The date of these events is, according to the common chronology, 1451 years before Christ. The place was Shittim, in the plains of Moab, about seven miles east of the Jordan, and opposite Jericho. Numbers 33:49. Here, in the shade of the acacia groves, Israel had been beguiled to licentiousness by the Midianites, “in the matter of Peor,” (Numbers 25;) here they had been visited by the Divine judgments for their sin; and here they had witnessed the last works and received the last counsels of Moses.

1. Now — More properly, and it came to pass. Hebrews yhyw. With this formula most of the historical books begin. It indicates in each case an intimate connection of the narrative with what immediately precedes. Perhaps the Book of Joshua originally began with the last chapter of Deuteronomy, and, for the purpose of completing the biography of Moses, that chapter, containing the details of his death and burial, was accustomed to be read with the scroll of Deuteronomy, and finally, for convenience, was appended to it. After the death of Moses — These words include the thirty days of mourning in honour of the great lawgiver. Deuteronomy 34:8. At the end of these days the succession to the leadership was revealed by the Lord. A long interregnum would have been perilous to a people so inexperienced in the art of self-government. The Lord spake — Whether by a direct communication through his angel, as in Joshua 5:13-15, (see Joshua 6:2,) or by the urim of the high priest, is uncertain, but probably the latter, inasmuch as this manner of speaking is prescribed to him in Numbers 27:21. The urim (lights) and thummim (perfections) are always alluded to as well known, but nowhere described. They were a part of the ephod, the sacred robe of the high priest, and were either the twelve gems on the breastplate or some objects intimately connected with them, and were a divinely appointed medium of revelation. Whether the gems became luminous, or whether there was an audible voice, or whether the priest when arrayed in the ephod was endowed with a miraculous insight similar to the vision of the inspired prophet, cannot now be determined, See note on Exodus 28:30. Joshua — Before the death of Moses this great warrior had been clothed with authority and designated as the commander-in-chief of the Israelitish armies. See Introduction. Son of Nun — Nothing more is known of Nun than that he was of the tribe of Ephraim. Great military genius is often cradled in obscurity. Nun lived and died undistinguished from the thousands of his brethren, who passed all their days in the Egyptian bondage; but his son, by his valour and piety, rescued his father’s servile name from oblivion. So the poet Horace, by his genius, immortalized the Roman bondman who begat him. Moses’ minister — Not his menial, but his premier in peace, his lieutenant in war. It was customary for great prophets to be thus attended by ministers or servants, as Elijah was ministered to by Elisha. In this relation Joshua had witnessed Moses’ conversation face to face with Jehovah, (Exodus 33:11,) and had been pavilioned with his master in the cloud of Sinai. Exodus 24:13. Thus had he been trained in the best possible school, and the people were prepared, by the public honour bestowed upon him, to yield him obedience when their great emancipator was taken away.

[In this verse we notice that Moses is called the servant of Jehovah, and Joshua minister of Moses. A servant is less honourable than a minister, but it is unspeakably greater to be Jehovah’s servant than merely the prime minister of any earthly potentate however good and mighty. The phrase servant of Jehovah is applied in the Old Testament to patriarchs, prophets, kings, the whole body of the chosen people, and in some prophetical passages to Messiah. The highest type of man under the Law was a servant of God; it was reserved for the Gospel to develop the son of God, and perfect man in Christ.]

V. 10. The officers of the people-These who commanded under Joshua, in their respective tribes and families, attended him for orders, which they were to transmit to the people.

Verse 10. Commanded the officers] µyrcv shoterim. These were different from the µycpv 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 Deuteronomy 1:13, 16.

Verses 10, 11. The officers of the people — Those who commanded under Joshua, in their respective tribes and families, attended him for orders, which they were to transmit to the people. 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, Deuteronomy 2:6, 28. And now, having been some time in the land of the Amorites, and, together with manna, used themselves to other food, with which that country plentifully supplied them, they are warned to furnish themselves therewith for their approaching march. Within three days — 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 is, that these three days, mentioned here, are again repeated below, after the history of the spies, Joshua 3:2.

PREPARATIONS FOR THE MARCH, 10, 11.

[10. Officers of the people — Shoterim; subordinate magistrates or scribes among the Israelites, and more or less intimately associated with the administration of justice. They assisted the Egyptian taskmasters in apportioning and supervising the work of the Israelitish bondmen, (Exodus 5:10, 14, 15,) were associated with the elders (Numbers 11:16) and with the judges, (Joshua 8:33,) acted as overseers of levies, (Deuteronomy 20:5,) and from this verse, compared with Joshua 3:2, and Joshua 8:33, it seems to have been a part of their work to notify the tribes of any public order, and prepare them for action in any emergency.]

11. Prepare you victuals — Provision for a journey; natural produce; not manna, for this became putrid on the second day. The manna did not cease to fall till they had entered Canaan and eaten of the corn of the land. Joshua 5:12. But it was in harmony with the divine economy that the supernatural supply should diminish as the natural supply increased in the fertile trans-Jordanic region. God never works miracles as a premium to indolence. Within three days ye shall pass over this Jordan — If we follow the order of the narrative, and allow that the spies were sent out after this proclamation to the officers, we shall find that the Israelites did not cross the Jordan within three days. The spies were gone three days, and the people paused on the river’s bank three days more, so that the crossing could not have taken place till the seventh day. To meet this difficulty some suppose that the spies had been sent out previous to Joshua’s proclamation to the officers; see note on Joshua 2:1. [But it is not necessary to understand these words of Joshua as a positive prediction that all the people would actually cross over the Jordan and be in the Promised Land within these three days. The words are literally ye crossing, that is, ye will be on your march to cross. He proposed within three days to break up the camp at Shittim and be on his way over the Jordan, and this is all the words can necessarily be made to mean. Keil supposes that because the two spies were detained, and obliged to hide three days in the mountain, (Joshua 2:22,) Joshua was thereby hindered from carrying out his purpose as he at first designed. But why is it necessary to maintain that the spies returned to Joshua at the camp at Shittim? It is not so written, (see Joshua 2:23,) and we may possibly suppose that when they returned to Joshua they found him arrived at the Jordan. But even granting that they returned to the camp at Shittim, as the history most naturally implies, the three days they hid in the mountain may have been only parts of three days. See note on Joshua 2:22.] The inspired writers directed their attention more to facts than to chronological order. In this command Joshua displays a remarkable degree of that faith and courage to which he had just been exhorted. The rapid Jordan, at its flood, is before him, and he has no boats, no bridge, no pontoon train, but he assures that vast host that they and their wives and children and flocks shall, within a few days, safely cross that angry torrent. ADDRESS TO THE TRANS-JORDANIC TRIBES, 12-15.

Palestine, east of the Jordan, had already been conquered, and allotted, at their earnest request, to the tribes of Reuben, Gad, and the half tribe of Manasseh, in the order here enumerated, passing from the south toward the north. Numbers 32:23. It was a more fertile and attractive country than “the mountain,” as Western Palestine is sometimes appropriately called.

V. 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, Deuteronomy 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. Three days-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 Joshua 3:2.

Verse 11. Prepare you victuals] hdx tsedah, such prey or provisions as they had taken from the conquered countries, such as corn, oxen, sheep, &c.; for the word signifies prey, or what is taken by hunting, &c. 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.

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.”

Verses 10, 11. The officers of the people — Those who commanded under Joshua, in their respective tribes and families, attended him for orders, which they were to transmit to the people. 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, Deuteronomy 2:6, 28. And now, having been some time in the land of the Amorites, and, together with manna, used themselves to other food, with which that country plentifully supplied them, they are warned to furnish themselves therewith for their approaching march. Within three days — 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 is, that these three days, mentioned here, are again repeated below, after the history of the spies, Joshua 3:2.

Ver. 11. Prepare you victuals, of the spoils already gathered from the conquered countries. The manna required preparation when kept. Besides, the land of Bashan abounded with cattle and corn.

PREPARATIONS FOR THE MARCH, 10, 11.

[10. Officers of the people — Shoterim; subordinate magistrates or scribes among the Israelites, and more or less intimately associated with the administration of justice. They assisted the Egyptian taskmasters in apportioning and supervising the work of the Israelitish bondmen, (Exodus 5:10, 14, 15,) were associated with the elders (Numbers 11:16) and with the judges, (Joshua 8:33,) acted as overseers of levies, (Deuteronomy 20:5,) and from this verse, compared with Joshua 3:2, and Joshua 8:33, it seems to have been a part of their work to notify the tribes of any public order, and prepare them for action in any emergency.]

11. Prepare you victuals — Provision for a journey; natural produce; not manna, for this became putrid on the second day. The manna did not cease to fall till they had entered Canaan and eaten of the corn of the land. Joshua 5:12. But it was in harmony with the divine economy that the supernatural supply should diminish as the natural supply increased in the fertile trans-Jordanic region. God never works miracles as a premium to indolence. Within three days ye shall pass over this Jordan — If we follow the order of the narrative, and allow that the spies were sent out after this proclamation to the officers, we shall find that the Israelites did not cross the Jordan within three days. The spies were gone three days, and the people paused on the river’s bank three days more, so that the crossing could not have taken place till the seventh day. To meet this difficulty some suppose that the spies had been sent out previous to Joshua’s proclamation to the officers; see note on Joshua 2:1. [But it is not necessary to understand these words of Joshua as a positive prediction that all the people would actually cross over the Jordan and be in the Promised Land within these three days. The words are literally ye crossing, that is, ye will be on your march to cross. He proposed within three days to break up the camp at Shittim and be on his way over the Jordan, and this is all the words can necessarily be made to mean. Keil supposes that because the two spies were detained, and obliged to hide three days in the mountain, (Joshua 2:22,) Joshua was thereby hindered from carrying out his purpose as he at first designed. But why is it necessary to maintain that the spies returned to Joshua at the camp at Shittim? It is not so written, (see Joshua 2:23,) and we may possibly suppose that when they returned to Joshua they found him arrived at the Jordan. But even granting that they returned to the camp at Shittim, as the history most naturally implies, the three days they hid in the mountain may have been only parts of three days. See note on Joshua 2:22.] The inspired writers directed their attention more to facts than to chronological order. In this command Joshua displays a remarkable degree of that faith and courage to which he had just been exhorted. The rapid Jordan, at its flood, is before him, and he has no boats, no bridge, no pontoon train, but he assures that vast host that they and their wives and children and flocks shall, within a few days, safely cross that angry torrent. ADDRESS TO THE TRANS-JORDANIC TRIBES, 12-15.

Palestine, east of the Jordan, had already been conquered, and allotted, at their earnest request, to the tribes of Reuben, Gad, and the half tribe of Manasseh, in the order here enumerated, passing from the south toward the north. Numbers 32:23. It was a more fertile and attractive country than “the mountain,” as Western Palestine is sometimes appropriately called.

V. 13. Commanded you-His charge to you, and your promise to him. Rest-That is, a place of rest, as that word signifies.

Verse 13. Remember the word] He puts the Reubenites, &c., in remembrance of the engagements they had made with Moses (See Numbers 32:20) when he granted them their portion on the east side of Jordan.

Verses 13, 14. Which Moses commanded you — His charge to you, and your promise to him. Rest — That is, a place of rest, as that word signifies. Before your brethren — 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 temptations 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, Amalekites, or Amorites, from whom they had taken them; or, by purchase, from those people by whose borders they passed. Men of valour — 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 it was proper some should be left, both to secure their own wives, children, and possessions, and to prevent their enemies on that side from giving them disturbance while engaged in their enterprise upon Canaan.

13. The Lord… hath given you rest — He has permitted you to settle your families in fixed abodes on the express condition that you should assist in the subjugation of the land on the western side of Jordan. Numbers 32:16-22. The promise of these two and a half tribes, solemnly made to Moses, must now be fulfilled. This land — Like the expressions this Jordan and this Lebanon, (verses 2, 4,) the land immediately around them east of Jordan, in which all Israel was yet encamped.

V. 14. Before their brethren-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. Armed-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. Men of valour-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.

Verse 14. Your wives, your little ones] And with these it appears, from Numbers 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 Joshua 4:13. 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 Clarke’s note on “Exodus 13:18”.

Verses 13, 14. Which Moses commanded you — His charge to you, and your promise to him. Rest — That is, a place of rest, as that word signifies. Before your brethren — 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 temptations 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, Amalekites, or Amorites, from whom they had taken them; or, by purchase, from those people by whose borders they passed. Men of valour — 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 it was proper some should be left, both to secure their own wives, children, and possessions, and to prevent their enemies on that side from giving them disturbance while engaged in their enterprise upon Canaan.

14. [This side Jordan — An incorrect translation of ˆdryh rb[b, which can only mean beyond the Jordan. Our translators were governed, in their rendering, by the position of Joshua at the time of this address; but the Book of Joshua was written after the conquest and settlement of Palestine when beyond the Jordan was the common term for the country east of the Jordan, and so the writer simply follows the usus loquendi of his time. This eastern section, which in our Saviour’s time was called Perea, and was the region of much of his ministry, (see notes on Matthew 4:25; Luke 9:51,) is designated in verse 15 as (Hebrews) beyond Jordan towards the sunrising; and in Joshua 5:1. Western Palestine is called beyond Jordan towards the sea.] Mighty men of valour — The more valiant of the two and a half tribes, not their entire military strength. From Joshua 4. 13 we learn that only forty thousand of them were required to cross to the western side; the remainder — probably about seventy thousand, (see Numbers 31,) — remaining on the eastern side of the river to protect the families and substance of the two and a half tribes from the incursions of their still numerous though defeated enemies dwelling in the wide eastern plains. Armed — Scholars differ as to the meaning of this word. Some assert that it signifies “girt about the loins;” hence “ready, equipped, drawn up for battle.” Others, on very good grounds, believe that it means “in five divisions, namely, the centre, two wings, vanguard, and rearguard,” according to the usual form in which an army marches into battle. In Exodus 13:18 (see note) it is rendered harnessed.

Verse 15. Toward the sun-rising.] This is the EAST, as toward the going down of the sun signifies the WEST.

15. Until the Lord have given — Observe how early Joshua inculcates the idea of national unity. Perhaps he already had forebodings of the alienation of the eastern from the western tribes, in consequence of the deep trench of the Jordanic valley, the modern Ghor. It is an historic fact that this geographic insulation caused the eastern tribes to cherish a national feeling far less intense than that which animated their western brethren. Reuben, “unstable as water,” (Genesis 49:4,) in consequence of his separation from the main body of the nation became a roving Bedouin tribe.

V. 16. And they answered-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.

Verse 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.

Verses 16, 17. And they answered — Not the two tribes and a 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. Will we hearken unto thee — The same obedience which we owed to Moses, we promise unto thee. With Moses — 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.

OATH OF ALLEGIANCE TO JOSHUA, 16-18.

16. That thou commandest we will do — A response not only from the eastern tribes, but also, probably, from the entire nation, encouraging to the spirit of the new commander. He must have regarded it as a formal expression of their loyalty to his authority. Like true patriots, in their nation’s extremity they volunteer under their great captain.

V. 17. Unto thee-The same obedience which we owed, to Moses, we promise unto thee. With Moses-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.

Verse 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!

Verses 16, 17. And they answered — Not the two tribes and a 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. Will we hearken unto thee — The same obedience which we owed to Moses, we promise unto thee. With Moses — 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.

17. Only the Lord… be with thee — By this language they do not avow a qualified and conditional allegiance, but only responsively reiterate with myriads of tongues the brief and stirring exhortation given by God, “Be strong and of a good courage.” It is because they believe that Jehovah is with Joshua that they bind themselves to obey him.

Verse 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 Numbers 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 honour 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 honoured, 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 honour, 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.

JOSHUA

18. Against thy commandment — Literally, Every man who rebels against thy mouth; that is, who shows contempt for thy commands. Shall be put to death — A righteous verdict against the rebel, and in accordance with the law of the Most High. Deuteronomy 17:12. Resistance to His chosen representative is a crime no less heinous than avowed rebellion against His sovereignty. So long as a government is subserving its ends in administering justice and conserving human society, the attempt to subvert it by violence is a crime of the greatest enormity, striking at the very foundation of all the earthly interests of mankind, and opening wide the floodgates of civil war. Notes Romans 13:1-7.