Joshua 1

Preface to the Book of Joshua Joshua, the son of Nun, of the tribe of Ephraim, was first called Oshea or Hoshea, הושע, Num 13:16 , which signifies saved, a savior, or salvation; but afterwards Moses, guided no doubt by a prophetic spirit, changed his name into יהוש Yehoshua or Joshua, which signifies he shall save, or the salvation of Jehovah; referring, no doubt, to his being God's instrument in saving the people from the hands of their enemies, and leading them from victory to victory over the different Canaanitish nations, till he put them in possession of the promised land. On the change and meaning of the name, see the note on Num 13:16 . By the Septuagint he is called Ιησους Ναυη, Jesus Naue, or Jesus son of Nave: and in the New Testament he is expressly called Ιησους, Jesus; see Act 7:45 ; Heb 4:8 . Joshua was denominated the servant of Moses, as he seems to have acted sometimes as his secretary, sometimes as his aid-du-camp, and sometimes as the general of the army. He was early appointed to be the successor of Moses, see Exo 17:14 ; and under the instruction of this great master he was fully qualified for the important office. He was a great and pious man, and God honored him in a most extraordinary manner, as the sequel of the history amply proves. From the preceding books it appears that he became attached to Moses shortly after the exodus from Egypt; that he was held by him in the highest esteem; had the command of the army confided to him in the war with the Amalekites; and accompanied his master to the Mount, when he went up to receive the Law from God. These were the highest honors he could possibly receive during the life-time of Moses. Commentators and critics are divided in opinion whether the book that goes under his name was actually compiled by him. It is argued by those who deny Joshua to be the author, that there are both names and transactions in it which did not exist till considerably after Joshua's time. The account we have, Jos 4:9 , of the twelve stones set up by Joshua in the midst of Jordan remaining to the present day, seems to prove that the book, at least this verse, was not written till after Joshua's time; the same may be said of the account of Ai, that Joshua made it a heap for ever, even a desolation to the present day, Jos 8:28 , which is a proof, however, that the book was not written after the time of the kings, as Ai subsisted after the return from the captivity; see Ezr 2:28 : The men of Beth-el and Ai, two hundred twenty and three. It is supposed also, that the relation of the marriage of Achsah, daughter of Caleb, with Othniel the son of Kenaz, necessarily belongs to the time of the Judges; Jos 15:16-19 ; as also the account of the capture of Leshem by the Danites Jos 19:47 , compared with Jdg 18:7 , Jdg 18:29 . "What is related, Jos 15:63 , concerning the Jebusites dwelling with the children of Judah at Jerusalem unto this day, must certainly have been written before the time of David; for he took the strong hold of Zion, and expelled the Jebusites; see 2Sam 5:7-9 . Also, what is said, Jos 16:10 , They drave not out the Canaanites that dwelt in Gezer, but they dwelt among the Ephraimites unto this day, must have been written before the time of Solomon, for in his time Pharaoh, king of Egypt, had taken Gezer, burnt it with fire, slain the Canaanites that dwelt in it, and given it a present to his daughter, the wife of Solomon, 1Kgs 9:16 . The country of Cabul, mentioned Jos 19:27 , had not this name till the time of Solomon, as appears from 1Kgs 9:13 ; and the city called Joktheel, Jos 15:38 , had not this name till the reign of Joash, as appears from 2Kgs 14:7 , it having been previously called Selah. The like may be said of Tyre, Jos 19:29 ; and of Galilee Jos 20:7 ; Jos 21:32 ." These are the principal objections which are made against the book as being the work of Joshua. Some of these difficulties might be so removed as to render it still probable that Joshua was the author of the whole book, as some think to be intimated Jos 24:26 ; And Joshua wrote these words in the book of the law of the Lord; (but this probably refers to nothing more than the words of the covenant which was then made, and which is included in Joshua 24:2-24); but there are other difficulties that cannot be removed on the above supposition and therefore it has been generally supposed that the book was written by some inspired person after the time of Joshua; and positively before many kings had reigned in Israel. The book has been attributed to Samuel, though some give this honor to Ezra. After all, I cannot help considering the book in the main as the composition of Joshua himself. It is certain that Moses kept an accurate register of all the events that took place during his administration in the wilderness, at least from the giving of the law to the time of his death. And in that wilderness he wrote the book of Genesis, as well as the others that bear his name. Now, it is not likely that Joshua, the constant servant and companion of Moses, could see all this - be convinced, as he must be, of its utility - and not adopt the same practice; especially as at the death of Moses he came into the same office. I therefore take it for granted, that the Book of Joshua is as truly his work, as the Commentaries of Caesar are his; and all the real difficulties mentioned above may be rationally and satisfactorily accounted for on the ground, that in transcribing this book in after ages, especially between the times of Joshua and the Kings, some few changes were made, and a very few slight additions, which referred chiefly to the insertion of names by which cities were then known instead of those by which they had been anciently denominated. This book therefore I conceive to be not the work of Ezra, nor of Samuel, nor of any other person of those times; nor can I allow that "it is called the Book of Joshua, because he is the chief subject of it, as the heroic poem of Virgil is called the Aeneis, because of the prince whose travels and actions it relates;" but I conceive it to be called the Book of Joshua, 1. Because Joshua wrote it. 2. Because it is the relation of his own conduct in the conquest, division, and settlement of the promised land. 3. Because it contains a multitude of particulars that only himself, or a constant eye-witness, could possibly relate. 4. Because it was evidently designed to be a continuation of the Book of Deuteronomy, and is so connected with it, in narrative, as to prove that it must have been immediately commenced on the termination of the other. 5. I might add to this, that with the exception of a few individuals, the whole of the ancient Jewish and Christian Churches have uniformly acknowledged Joshua to be its author. The Book of Joshua is one of the most important writings in the old covenant, and should never be separated from the Pentateuch, of which it is at once both the continuation and completion. Between this Book and the five Books of Moses, there is the same analogy as between the four Gospels and the Acts of the Apostles. The Pentateuch contains a history of the Acts of the great Jewish legislator, and the Laws on which the Jewish Church should be established. The Book of Joshua gives an account of the establishment of that Church in the Land of Canaan, according to the oft-repeated promises and declarations of God. The Gospels give an account of the transactions of Jesus Christ, the great Christian legislator, and of those Laws on which his Church should be established, and by which it should be governed. The Acts of the Apostles gives an account of the actual establishment of that Church, according to the predictions and promises of its great founder. Thus, then, the Pentateuch bears as pointed a relation to the Gospels as the Book of Joshua does to the Acts of the Apostles. And we might, with great appearance of probability, carry this analogy yet farther, and show that the writings of several of the Prophets bear as strict a relation to the Apostolical Epistles, as the Books of Ezekiel and Daniel do to the Apocalypse. On this very ground of analogy Christ obviously founded the Christian Church; hence he had his twelve disciples, from whom the Christian Church was to spring, as the Jewish Church or twelve tribes sprang from the twelve sons of Jacob. He had his seventy or seventy-two disciples, in reference to the seventy-two elders, six chosen out of each of the twelve tribes, who were united with Moses and Aaron in the administration of justice, etc., among the people. Christ united in his person the characters both of Moses and Aaron, or legislator and high priest; hence he ever considers himself, and is considered by his apostles and followers, the same in the Christian Church that Moses and Aaron were in the Jewish. As a rite of initiation into his Church, he instituted baptism in the place of circumcision, both being types of the purification of the heart and holiness of life; and as a rite of establishment and confirmation, the holy eucharist in place of the paschal lamb, both being intended to commemorate the atonement made to God for the sins of the people. The analogies are so abundant, and indeed universal, that time would fail to enumerate them. On this very principle it would be a matter of high utility to read these Old Testament and the New Testament books together, as they reflect a strong and mutual light on each other, bear the most decided testimony to the words and truth of prophecy, and show the ample fulfillment of all the ancient and gracious designs of God. This appears particularly evident in the five Books of Moses and the Book of Joshua compared and collated with the four Gospels and the Acts of the Apostles; and the analogy will be the more complete as to the number of those books, though that is a matter of minor consideration, when we consider Joshua, as we ought, a continuation of the Book of Deuteronomy, though written by a different hand, which two books should be rated only as one history. Of Judges and Ruth it may be said they are a sort of supplement to the Book of Joshua. Whoever goes immediately from the reading of the Pentateuch to the reading of the Gospels, and from the reading of Joshua to that of the Acts, will carry with him advantages which on no other plan he will be able to command. Even a commentator himself will derive advantages from this plan, which he will seek in vain from any other. To see the wisdom and goodness of God in the ritual of Moses, we must have an eye continually on the incarnation and death of Christ, to which it refers. And to have a proper view of the great atonement made by the sacrifice of our Lord, we must have a constant reference to the Mosaic law, where this is shadowed forth. Without this reference the law of Moses is a system of expensive and burdensome ceremonies, destitute of adequate meaning; and without this entering in of the law that the offense might abound, to show the exceeding sinfulness of sin, the frailty of man, and the holiness of God; the Gospel of Christ, including the account of his incarnation, preaching, miracles, passion, death, burial, ascension, and intercession, would not appear to have a sufficient necessity to explain and justify it. By the Law is the knowledge of sin, and by the Gospel its cure. Either, taken separately, will not answer the purpose for which God gave these astonishing revelations of his justice and his grace. Moses being dead, God commissions Joshua to bring the people into the promised land, Jos 1:1 , Jos 1:2 . The extent of the land to be possessed, Jos 1:3 , Jos 1:4 . Joshua is assured of victory over all his enemies, and is exhorted to courage and activity, Jos 1:5 , Jos 1:6 ; and to be careful to act, in all things, according to the law of Moses, in which he us to meditate day and night, Jos 1:7 , Jos 1:8 . He is again exhorted to courage, with the promise of continued support, Jos 1:9 . Joshua commands the officers to prepare the people for their passage over Jordan, Jos 1:10 , Jos 1:11 . The Reubenites, Gadites, and half tribe of Manasseh, are put in mind of their engagement to pass over with their brethren, Jos 1:12-15 . They promise the strictest obedience, and pray for the prosperity of their leader, Jos 1:16-18 . Verse 1 Now after the death of Moses - ויהי 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, Deu 34:1-12 (note). The time referred to here must have been at the conclusion of the thirty days in which they mourned for Moses. 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 Caesarea, 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 the note on Num 34:12 . 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 Deu 34:1-4 , and see Jos 1:4 (note) 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. 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, etc. The utmost of their limits should be from the desert of Arabia Petraea 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 2Sam 8:3 , etc., and 2Chr 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. 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 7 Only be thou strong, and very courageous - Ισχυε ουν, και ανδριζου σφοδρα. - Sept. Be strong therefore, and play the man to the uttermost. Though God had promised him that no man should be able to stand before him, yet it was on condition that he should use all his military skill, and avail himself to the uttermost of all the means, natural and providential, which God should place within his reach. God will not have them who refuse to help themselves. 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. Verse 10 Commanded the officers - שטרים shoterim. These were different from the שפטים shophetim, who were judges among the people, and whose business it was to determine in all civil cases. The shoterim have been supposed to be subordinate officers, whose business it was to see the decisions of the shophetim carried into effect. Calmet conjectures that the shoterim here may have been the heralds of the army like those so often met with in Homer, who were called the messengers both of the gods and men; who bore sceptres, and whose persons were ever held sacred. See on Deu 1:13-16 (note). Verse 11 Prepare you victuals - צדה tsedah, such prey or provisions as they had taken from the conquered countries, such as corn, oxen, sheep, etc.; for the word signifies prey, or what is taken by hunting, etc. This was necessary, as they were about to undergo considerable fatigue in marching, and in making preparations for the passage of the Jordan; for although the manna had not ceased to fall, yet such other provisions as are mentioned above were necessary on this occasion. 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." Verse 13 Remember the word - He puts the Reubenites, etc., in remembrance of the engagements they had made with Moses (See Num 32:20 ) when he granted them their portion on the east side of Jordan. Verse 14 Your wives, your little ones - And with these it appears, from Num 32:17 , were left behind 70,580 effective men to guard them and their property; only 40,000 having passed over Jordan to assist the nine tribes and half to conquer the land. See Jos 4:13 . Armed - חמשים chamushim, by fives; in several lines, five in front, probably the usual method of marching; but it seems to signify arrayed, equipped, accoutred, well-armed, and ready for battle. See the note on Exo 13:18 . Verse 15 Toward the sun-rising - This is the East, as toward the going down of the sun signifies the West. 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. 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! 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 Num 14:4 ). And Joshua himself, for attempting to encourage them against their fears, was near being stoned to death. It was necessary, therefore, that they should give him the most positive assurance that they would not act as their fathers had done. 1. Notwithstanding the great honor God put on his servants Moses, Aaron, Phinehas, and Joshua, yet we find him using every means to induce the people to trust in himself alone. Hence he is ever showing them that even those great men had nothing but what they had received, and that they were as fully dependent upon himself as the meanest of the people. What was even Moses without his God? 2. Is it not strange that at the death of Moses utter despair had not overwhelmed the whole camp, as he whom they expected to give them rest had died before any conquest was made in Canaan? We find, however, that they are not discouraged; he who gave them Moses, has now given them Joshua in his place; and they had now fully learned that if God be for them, none could be successfully against them. 3. From all this we may learn, that when God has a great work to accomplish, he will provide himself suitable instruments; and though one which he has greatly honored, appear to fail, we should know that he is not confined to work by that one alone. He has way every where, and all things serve the purposes of his will. He will as surely support his Church on earth, as he will support the earth itself; and while the sun and moon endure, the Church shall flourish: this is for his own honor, and he certainly is more concerned for his own glory in the administration of justice, judgment, and salvation in the earth, than any of the children of men can possibly be. 4. Though God had so implicitly promised them his help, yet he strongly insists on their own co-operation. He requires the use of every power and talent he has given; even Joshua himself must be strong and very courageous, and the people must obey him in all things, in order that they may go over the Jordan to possess the good land; and without this they had never got into the promised rest. Shall we suppose, then, that if we be not workers together with God we shall be saved? Vain expectation! He works in us to will and to do, i.e., he gives the principle of volition in things that are holy, and the principle of power to bring the acts of will into good practical effect; therefore, says the apostle, work out your own salvation with fear and trembling. Will, therefore, under the influence of the gracious principle of volition; act under the influence of the principle of power. Without the power you can neither will nor do; but having the power it is your duty to will and do. It is enough that God gives the power. It is our duty, when we receive these talents, to improve them. In a million of cases a man may be both able to will and to do, and yet do neither to the salvation of his soul.

Joshua to Esther PREFACE Joshua to Esther This second volume of methodized and practical expositions of the inspired writings ventures abroad with fear and trembling in the same plain and homely dress with the former on the Pentateuch. Ornari res ipsa negat; contenta doceri— the subject requires no ornament; to have it apprehended is all. But I trust, through grace, it proceeds from the same honest design to promote the knowledge of the scripture, in order to the reforming of men's hearts and lives. If I may but be instrumental to make my readers wise and good, wiser and better, more watchful against sin and more careful of their duty both to God and man, and, in order thereto, more in love with the word and law of God, I have all I desire, all I aim at. May he that ministereth seed to the sower multiply the seed sown, by increasing the fruits of our righteousness, 2 Cor. ix. 10 . It is the history of the Jewish church and nation that fills this volume, from their first settlement in the promised land, after their 430 years' bondage in Egypt and their forty years' wandering in the wilderness, to their re-settlement there after their seventy years' captivity in Babylon—from Joshua to Nehemiah. The five books of Moses were taken up more with their laws, institutes, and charters; but all these books are purely historical, and in this way of writing a great deal of very valuable learning and wisdom has been conveyed from one generation to another. The chronology of this history, and the ascertaining of the times when the several events contained in it happened, would very much illustrate the history, and add to the brightness of it; it is therefore well worthy the search of the curious and ingenious, and they may find both pleasure and profit in perusing the labours of many learned men who have directed their studies that way. I confess I could willingly have entertained myself and reader, in this preface, with a calculation of the times through which this history passes; but I consider that such a babe in knowledge as I am could not pretend either to add to or correct what has been done by so many great writers, much less to decide the controversies that have been agitated among them. I had indeed some thoughts of consulting my worthy and ever-honoured friend Mr. Tallents of Shrewsbury, the learned author of the "View of Universal History," and of begging some advice and assistance from him in methodizing the contents of this history; but, in the very week in which I put my last hand to this part, it pleased God to put an end to his useful life (and useful it was to the last) and to call him to his rest, in the eighty-ninth year of his age: so that purpose was broken off, that thought of my heart. But that elaborate performance of his commonly called his "Chronological Tables" gives great light to this, as indeed to all other parts of history. And Dr. Lightfoot's "Chronology of the Old Testament," and Mr. Cradock's "History of the Old Testament Methodized," may also be of great use to such readers as I write for. As to the particular chronological difficulties which occur in the thread of this history, I have not been large upon them, because many times I could not satisfy myself, and how then could I satisfy my reader concerning them? I have not indeed met with any difficulties so great but that solutions might be given of them sufficient to silence the atheists and antiscripturists, and roll away from the sacred records all the reproach of contradiction and inconsistency with themselves; for, to do that, it is enough to show that the difference may be accommodated either this way or that, when at the same time one cannot satisfy one's self which way is the right. But it is well that these are things about which we may very safely and very comfortably be ignorant and unresolved. What concerns our salvation is plain enough, and we need not perplex ourselves about the niceties of chronology, genealogy, or chorography. At least my undertaking leads me not into those labyrinths. What is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, is what I intend to observe, and I would endeavour to open what is dark and hard to be understood only in order to that. Every author must be taken in his way of writing; the sacred penman, as they have not left us formal systems, so they have not left us formal annals, but useful narratives of things proper for our direction in the way of duty, which some great judges of common writers have thought to be the most pleasant and profitable histories, and most likely to answer the end. The word of God manifestis pascit, obscuris exercet (Aug. in Joh. Tract. 45), as one of the ancients expresses it, that is, it has enough in it that is easy to nourish the meanest to life eternal, yet enough that is difficult to try the industry and humility of the greatest. There are several things which should recommend this part of sacred writ to our diligent and constant search. I. That it is history, and therefore entertaining and very pleasant, edifying and very serviceable to the conduct of human life. It gratifies the inquisitive with the knowledge of that which the most intense speculation could not discover any other way. By a retirement into ourselves, and a serious contemplation of the objects we are surrounded with, close reasoning may advance many excellent truths without being beholden to any other. But for the knowledge of past events we are entirely indebted (and must be so) to the reports and records of others. A notion or hypothesis of man's own framing may gain him the reputation of a wit, but a history of man's own framing will lay him under the reproach of a cheat any further than as it respects that which he himself is an eye or ear-witness of. How much are we indebted then to the divine wisdom and goodness for these writings, which have made things so long since past as familiar to us as any of the occurrences of the age and place we live in! History is so edifying that parables and apologues have been invented to make up the deficiencies of it for our instruction concerning good and evil; and, whatever may be said of other history, we are sure that in this history there is no matter of fact recorded but what has its use and will help either to expound God's providence or guide man's prudence. II. That it is true history, and what we may rely upon the credit of, and need not fear being deceived in. That which the heathens reckoned tempus adelon ( which they knew nothing at all of ) and tempus mythikon (the account of which was wholly fabulous) is to us tempus historikon, what we have a most authentic account of. The Greeks were with them the most celebrated historians, and yet their successors in learning and dominion, the Romans, put them into no good name for their credibility, witness that of the poet: Et quicquid Græcia mendax audet in historia— All that lying Greece has dared to record, Juv. Sat. 10. But the history which we have before us is of undoubted certainty, and no cunningly devised fable. To be well assured of this is a great satisfaction, especially since we meet with so many things in it truly miraculous, and many more great and marvellous. III. That it is ancient history, far more ancient than was ever pretended to come from any other hand. Homer the most ancient genuine heathen writer now entirely extant, is reckoned to have lived at the beginning of the Olympiads, near the time when it is computed that the city of Rome was founded by Romulus, which was but about the reign of Hezekiah king of Judah. And his writings pretend not to be historical, but poetical fiction all over: rhapsodies indeed they are, and the very Alcoran of paganism. The most ancient authentic historians now extant are Herodotus and Thucydides, who were contemporaries with the latest of our historians, Ezra and Nehemiah, and could not write with any certainty of events much before their own time. The obscurity, deficiency, and uncertainty of all ancient history, except that which we find in the scripture, is abundantly made out by the learned bishop Stillingfleet, in that most useful book, his Origines Sacræ , lib. i. Let the antiquity of this history not only recommend it to the curious, but recommend to us all that way of religion it directs us in, as the good old way, in which if we walk we shall find rest for our souls, Jer. vi. 16 . IV. That it is church history, the history of the Jewish church, that sacred society, incorporated for religion, and the custody of the oracles and ordinances of God, by a charter under the broad seal of heaven, a covenant confirmed by miracles. Many great and mighty nations there were at this time in the world, celebrated it is likely for wisdom, and learning, and valour, illustrious men and illustrious actions; yet the records of them are all lost, either in silence or fables, while that little inconsiderable people of the Jews that dwelt alone, and was not reckoned among the nations ( Num. xxiii. 9 ), makes so great a figure in the best known, most ancient, and most lasting of all histories; and no notice is taken in it of the affairs of other nations, except only as they fall in with the affairs of the Jews: for the Lord's portion is his people; Jacob is the lot of his inheritance, Deut. xxxii. 8, 9 . Such a concern has God for his church in every age, and so dear have its interests been to him. Let them therefore be so to us, that we may be followers of him as dear children. V. That it is a divine history, given by inspiration of God, and a part of that blessed book which is to be the standing rule of our faith and practice. And we are not to think it a part of it which might have been spared, or which we may now pass over or cast a careless eye upon, as if it were indifferent whether we read it or no; but we are to read it as a sacred record, preserved for our benefit on whom the ends of the world have come. 1. This history is of great use for the understanding of some parts of the Old Testament. The account we have here of David's life and reign, and especially of his troubles, is a key to many of his Psalms; and much light is given to most of the prophecies by these histories. 2. Though we have not altogether so many types of Christ here as we had in the history and the law of Moses, yet even here we meet with many who were figures of him that was to come, such as Joshua, Samson, Solomon, Cyrus, but especially David, whose kingdom was typical of the kingdom of the Messiah and the covenant of royalty made with him, a dark representation of the covenant of redemption made with the eternal Word; nor know we how to call Christ the son of David unless we be acquainted with this history nor how to receive the declaration that John Baptist was the Elias that was to come, Mt. xi. 14 . 3. The state of the Jewish church which is here set before us was typical of the gospel church and the state of that in the days of the Messiah; and as the prophecies which related to it looked further to the latter days, so did the histories of it; and still these things happened to them for ensamples, 1 Cor. x. 11 . By the tenour of this history we are given to understand these three things concerning the church (for the thing that hath been is that which shall be, Eccl. i. 9 ):—(1.) That we are not to expect the perfect purity and unity of the church in this world, and therefore not to be stumbled, though we are grieved, at its corruptions, distempers, and divisions; we are not to think it strange concerning them, as though some strange thing happened, much less to think the worse of its laws and constitutions for the sake of them or to despair of its perpetuity. What wretched stains of idolatry, impiety, and immorality, appear on the Jewish church, and what a woeful breach was there between Judah and Ephraim! yet God took them (as I may say) with all their faults, and never wholly rejected them till they rejected the Messiah. Israel hath not been forsaken, nor Judah, of their God, though their land was filled with sin against the Holy One of Israel, Jer. li. 5 . (2.) That we are not to expect the constant tranquillity and prosperity of the church. It was then often oppressed and afflicted from its youth, had its years of servitude as well as its days of triumph, was often obscured, diminished, impoverished, and brought low; and yet still God secured to himself a remnant, a holy seed, which was the substance thereof, Isa. vi. 13 . Let us not then be surprised to see the gospel church sometimes under hatches, and driven into the wilderness, and the gates of hell prevailing far against it. (3.) That yet we need not fear the utter extirpation of it. The gospel church is called the Israel of God ( Gal. vi. 16 ), and the Jerusalem which is above ( Gal. iv. 26 ), the heavenly Jerusalem; for as Israel after the flesh, and the Jerusalem that then was, by the wonderful care of the divine Providence, outrode all the storms with which they were tossed and threatened, and continued in being till they were made to resign all their honours to the gospel church, which they were the figures of, so shall that also, notwithstanding all its shocks, be preserved, till the mystery of God shall be finished, and the kingdom of grace shall have its perfection in the kingdom of glory. 4. This history is of great use to us for our direction in the way of our duty; it was written for our learning, that we may see the evil we should avoid and be armed against it, and the good we should do and be quickened to it. Though they are generally judges, and kings, and great men, whose lives are here written, yet in them even those of the meanest rank may see the deformity of sin and hate it, and the beauty of holiness and be in love with it; nay, the greater the person is the more evident are both these; for, if the great be good, it is their goodness that makes their greatness honourable; if bad, their greatness does but make their badness the more shameful. The failings even of good people are also recorded here for our admonition, that he who thinks he stands may take heed lest he fall, and that he who has fallen may not despair of forgiveness if he recover himself by repentance. 5. This history, as it shows what God requires of us, so it shows what we may expect from his providence, especially concerning states and kingdoms. By the dealings of God with the Jewish nation it appears that, as nations are, so they must expect to fare—that while princes and people serve the interests of God's kingdom among men he will secure and advance their interests, but that when they shake off his government, and rebel against him, they can look for no other than an inundation of judgments. It was so all along with Israel; while they kept close to God they prospered; when they forsook him every thing went cross. That great man archbishop Tillotson ( Vol. 1. Serm. 3. on Prov. xiv. 34 ) suggests that though, as to particular persons, the providences of God are promiscuously administered in this world, because there is another world of rewards and punishments for them, yet it is not so with nations as such, but national virtues are ordinarily rewarded with temporal blessings and national sins punished with temporal judgments, because, as he says, public bodies and communities of men, as such, can be rewarded and punished only in this world, for in the next they will all be dissolved. So plainly are God's ways of disposing kingdoms laid before us in the glass of this history that I could wish Christian statesmen would think themselves as much concerned as preachers to acquaint themselves with it; they might fetch as good maxims of state and rules of policy from this as from the best of the Greek and Roman historians. We are blessed (as the Jews were) with a divine revelation, and make a national profession of religion and relation to God, and therefore are to look upon ourselves as in a peculiar manner under a divine regimen, so that the things which happened to them were designed for ensamples to us. I cannot pretend to write for great ones. But if what is here done may be delightful to any in reading and helpful in understanding and improving this sacred history, and governing themselves by the dictates of it, let God have all the glory and let all the rivers return to the ocean whence they came. When I look back on what is done I see nothing to boast of, but a great deal to be ashamed of; and, when I look forward on what is to be done, I see nothing in myself to trust to for the doing of it. I have no sufficiency of my own; but by the grace of God I am what I am, and that grace will, I trust, be sufficient for me. Surely in the Lord have I righteousness and strength. That blessed epichoregia which the apostle speaks of ( Phil. i. 19 ), that continual supply or communication of the Spirit of Jesus Christ, is what we may in faith pray for, and depend upon, to furnish us for every good word and work. The pleasantness of the study has drawn me on to the writing of this, and the candour with which my friends have been pleased to receive my poor endeavours on the Pentateuch encourages me to publish it; it is done according to the best of my skill, not without some care and application of mind, in the same method and manner with that; I wish I could have done it in less compass, that it might have been more within reach of the poor of the flock. But then it would not have been so plain and full as I desire it may be for the benefit of the lambs of the flock. Brevis esse laboro, obscurus fio— labouring to be concise I become obscure. With a humble submission to the divine providence and its disposals, and a humble reliance on the divine grace and its guidance and operation, I purpose still to proceed, as I have time, in this work. Two volumes more will, if God permit, conclude the Old Testament; and then if my friends encourage me, and my God spare me and enable me for it, I intend to go on to the New Testament. For though many have taken in hand to set forth in order a declaration of those parts of scripture which are yet before us ( Luke i. 1 ), whose works praise them in the gates and are likely to outlive mine, yet while the subject is really so copious as it is and the manner of handling it may possibly be so various, and while one book comes into the hands of some and another into the hands of others, and all concur in the same design to advance the common interests of Christ's kingdom, the common faith once delivered to the saints, and the common salvation of precious souls ( Tit. i. 4 ; Jude 3 ), I hope store of this kind will be thought no sore. I make bold to mention my purpose to proceed thus publicly in hopes I may have the advice of my friends in it, and their prayers for me that I may be made more ready and mighty in the scriptures, that understanding and utterance may be given to me, and that I may obtain mercy of the Lord Jesus to be found his faithful servant, who am less than the least of all that call him Master. I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to the end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luke xxiv. 44 . The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. —It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher ( Josh. x. 13 , and 2 Sam. i. 18 ), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1 Sam. ix. 9 , He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones ( Josh. iv. 9; vii. 26; viii. 29; x. 27; 1 Sam. vi. 18 ), names of places ( Josh. v. 9; vii. 26; Judg. i. 26; xv. 19; xviii. 12; 2 Kings xiv. 7 ), rights and possessions ( Judg. i. 21 ; 1 Sam. xxvii. 6 ), customs and usages ( 1 Sam. v. 5 ; 2 Kings xvii. 41 ), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag ( 1 Sam. xxvii. 6 ) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles. In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old-Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state. II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. i.-v. 2. In their conquest of Canaan, ch. vi.-xii. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. xiii.-xxi. 4. In the settlement and establishment of religion among them, ch. xxii.-xxiv. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence —his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zech. vi. 11, 12 . The LXX., giving the name of Joshua a Greek termination, call him all along Iesous, Jesus, and so he is called Acts vii. 45 , and Heb. iv. 8 . Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exod. xxiii. 20 , My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb. iv. 8 ) Joshua did not. The book begins with the history, not of Joshua's life (many remarkable passages of that we had before in the books of Moses) but of his reign and government. In this chapter, I. God appoints him to the government in the stead of Moses, gives him an ample commission, full instructions, and great encouragements, ver. 1-9 . II. He accepts the government, and addresses himself immediately to the business of it, giving orders to the officers of the people in general, ver. 10, 11 , and particularly to the two tribes and a half, ver. 12-15 . III. The people agree to it, and take an oath of fealty to him, ver. 16-18 . A reign which thus began with God could not but be honourable to the prince and comfortable to the subject. The last words of Moses are still verified, "Happy art thou, O Israel! Who is like unto thee, O people?" Deut. xxxiii. 29 . Joshua Directed and Encouraged. ( b. c. 1451.) 1 Now after the death of Moses the servant of the Lord it came to pass, that the Lord spake unto Joshua the son of Nun, Moses' minister, saying, 2 Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. 3 Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. 4 From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast. 5 There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. 6 Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them. 7 Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. 8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. 9 Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest. 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. xxvii. 18 ), but now he speaks to him ( v. 1 ), probably as he spoke to Moses ( Lev. i. 1 ) out of the tabernacle of the congregation, where Joshua had with Moses presented himself ( Deut. xxxi. 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. xxvii. 21 ), yet, for his greater encouragement, God here speaks to him immediately, some think in a dream or vision (as Job xxxiii. 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 LXX. translates it hypourgos, 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 ( 2 Tim. iii. 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. iii. 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, Ps. cxvi. 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 ( Acts xiii. 39 ), and sanctifies, Romans viii. 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. vii. 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, ch. iii. 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, Deut. xxxi. 2 . Thus the honour of bringing the many sons to glory is reserved for Christ the captain of our salvation, Heb. ii. 10 . 4. The grant of the land of Canaan to the children of Israel is here repeated ( v. 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 ( v. 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 ( v. 2 ), because they are the seed of Jacob, who was called Israel at the time when this promise was made to him, Gen. xxxv. 10 , 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. xiv. 31 . (2.) The land itself that is conveyed: From the river Euphrates eastward, to the Mediterranean Sea westward, v. 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, Acts ii. 5 , &c. 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 ( v. 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 ( Deut. xxxi. 8 ), that, though he must now leave him, God never would: and here God himself confirms that word of his servant Moses ( Isa. xliv. 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. xiii. 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 ( v. 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. xiv. 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, 2 Kings xi. 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. [2.] 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. viii. 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, 2 Tim. i. 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; &c.; 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, v. 7, 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 ( Ps. cxi. 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 ( v. 6 ): Be strong and of a good courage. And again ( v. 7 ), as if this was the one thing needful: Only be strong and very courageous. And he concludes with this ( v. 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, John x. 18 .

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 Jos 1:2 , as also Deut 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, Numb 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.

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.

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 all called Amorites; ( Gen 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: That was from their own sloth and cowardice, and disobedience to God, and breach of those conditions upon which this promise was suspended: 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.

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.

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.

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.

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.

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?

Joshua's Address to the Reubenites. ( b. c. 1451.) 10 Then Joshua commanded the officers of the people, saying, 11 Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the Lord your God giveth you to possess it. 12 And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying, 13 Remember the word which Moses the servant of the Lord commanded you, saying, The Lord your God hath given you rest, and hath given you this land. 14 Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them; 15 Until the Lord have given your brethren rest, as he hath given you, and they also have possessed the land which the Lord your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the Lord 's servant gave you on this side Jordan toward the sunrising. 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 ( 1 Tim. iii. 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, 1 Pet. ii. 13, 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. ii. 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, Exod. xix. 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 ( ch. v. 12 ), yet since they had come into a land inhabited ( Exod. xvi. 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 Exod. xix. 10, 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 ( v. 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 ( 2 Sam. vii. 1 ), see how restless he was till he had found out a habitation for the ark, Ps. cxxxii. 4, 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, v. 14, 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. xxxii. 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 ( v. 15 ), if they did not fulfil the condition. (5.) They themselves had covenanted and agreed thereunto ( Num. xxxii. 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.

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.

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, Deut 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 Josh 3:2 .

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

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.

The Reubenites' Answer. ( b. c. 1451.) 16 And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go. 17 According as we hearkened unto Moses in all things, so will we hearken unto thee: only the Lord thy God be with thee, as he was with Moses. 18 Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage. 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 ( v. 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, Matt. viii. 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, v. 17 . To speak truth, they had no reason to boast of their obedience to Moses; he had found them a stiff-necked people, Deut. ix. 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 ( v. 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, 1 Tim. ii. 1, 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, v. 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. Deut. xviii. 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.

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.

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.