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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Joshua 1 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/joshua/1.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/joshua/1.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/joshua/1-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../joshua/">Joshua</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../deuteronomy/34.htm" title="Deuteronomy 34">◄</a> Joshua 1 <a href="../joshua/2.htm" title="Joshua 2">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap">THE BOOK OF JOSHUA.<p>Joshua.</span><p>BY<p>THE REV. C. H. WALLER, M. A.<p><span class= "bld"><p>INTRODUCTION<p>TO<p>THE BOOK OF JOSHUA.</span><p>The Authorship of the Book of Joshua.—The sentence in <a href="/joshua/24-26.htm" title="And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.">Joshua 24:26</a> is the only direct statement in the Bible relating to the authorship of this book. “Joshua wrote these words in the book of the law of God.” Do “these words” refer merely to the transaction immediately preceding, viz., the covenant made with Israel at Shechem, or have they any wider application? In order to discuss this question fairly, it is necessary to consider parallel passages, and thus to open in some measure the larger question of the authorship of all the historical books. The signature of Moses at the close of the Book of Deuteronomy is as distinct and explicit as that of any ancient author. “Thucydides of Athens wrote the history of the war between the Athenians and the Peloponnesians, how they warred with one another.” So he opens his narrative, and no one disputes the fact. Not less distinct is the assertion in <a href="/deuteronomy/31-9.htm" title="And Moses wrote this law, and delivered it to the priests the sons of Levi, which bore the ark of the covenant of the LORD, and to all the elders of Israel.">Deuteronomy 31:9</a> : “Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the Lord, and unto all the elders of Israel.” Again (<a href="/deuteronomy/31-24.htm" title="And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished,">Deuteronomy 31:24</a>), “When Moses had made an end of writing the words of this law in a book, until they were finished, Moses commanded the Levites, which bare the ark of the covenant of the Lord, saying, Take this book of the law,” &c. The chapter that follows (Deuteronomy 32) is also said to have been written by Moses (<a href="/deuteronomy/31-22.htm" title="Moses therefore wrote this song the same day, and taught it the children of Israel.">Deuteronomy 31:22</a>): “Moses wrote this song the same day.” But Deuteronomy 33, 34, the latter containing the record of Moses’ death, are manifestly not covered by Moses’ signature. The next signature that we meet with is that of Joshua (<a href="/joshua/24-26.htm" title="And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.">Joshua 24:26</a> ): “Joshua wrote these words in the book of the law of God.” The following verses contain the account of Joshua’s death, and events subsequent to it. These verses are not covered by Joshua’s signature, and are not the work of his hand.<p>The next note of authorship which we meet with in the Old Testament is found in <a href="/1_samuel/10-25.htm" title="Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the LORD. And Samuel sent all the people away, every man to his house.">1Samuel 10:25</a> : “Samuel told the people the manner [<span class= "ital">i.e., </span>the constitution] of the kingdom, and wrote it in the [not <span class= "ital">a</span>] book, and laid it up before the Lord.” From the very first mention of the Bible, it appears as “<span class= "ital">the book.” </span><a href="/exodus/17-14.htm" title="And the LORD said to Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.">Exodus 17:14</a> : “The Lord said unto Moses, Write this for a memorial <span class= "ital">in the book, </span>and rehearse it in the ears of Joshua.”<p>The signature of Samuel does not stand, like those of Moses and Joshua, at the end of a specified portion of history. And this leads us in the next place to observe that the <span class= "ital">historical books of the Old Testament are not presented as separate works, but </span>rather <span class= "ital">as chapters in </span>what is regarded as <span class= "ital">a single book </span>from the very first. Taking them as they stand in our English Bible, they form two volumes: the first including all from Genesis to the end of 2 Kings; the second from Chronicles to Esther, inclusive. Every book in each of these volumes is connected with its predecessor by the copulative conjunction <span class= "ital">“And.”</span><span class= "note">[13]</span> (In our English Bible it is sometimes a “Now,” or “Then,” but the Hebrew conjunction is the same throughout, a simple “And.”) No one writes “And” as the first word of a distinct and separate work. Such a commencement implies that what follows is intended as a <span class= "ital">continuation </span>of what is already begun.<p><span class= "note">[13] The Book of Deuteronomy, like that of Nehemiah, has its first title prefixed to the “And.” But this is no exception. (See Notes on </span><a href="/deuteronomy/1-1.htm" title="These be the words which Moses spoke to all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.">Deuteronomy 1:1</a><span class= "note">.)</span><p>Thus it appears that all the historical books of the Old Testament to the end of 2 Kings, are written as a continuation of the work of <span class= "ital">Moses. </span>Joshua, Samuel, and the rest wrote their portions “in the book of the law of God,” and as it were upon the blank pages which Moses had not filled.<p>A new beginning is made in 1 Chronicles—“Adam Seth, Enos”—and this work is a compendium of the history of God’s people from Adam to Cyrus. The end of 2 Chronicles is repeated at the commencement of Ezra. Nehemiah begins in a somewhat peculiar way: “The words of Nehemiah, the son of Hachaliah. <span class= "ital">And </span>it came to pass.” Manifestly the first sentence is a title and signature in one. The real beginning is <span class= "ital">“And.” </span>Esther also begins with “And.” This, the last portion of the Old Testament history, also contains the significant clause, “<span class= "ital">And it was written in the book,” </span>which appears to be a reference to the sacred volume (<a href="/esther/9-32.htm" title="And the decree of Esther confirmed these matters of Purim; and it was written in the book.">Esther 9:32</a>).<p>Thus the signature of Joshua in <a href="/joshua/24-26.htm" title="And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.">Joshua 24:26</a> is seen to be one of <span class= "ital">four </span>sentences in Old Testament history, referring to the authorship of the Bible. There is another series of passages in the Chronicles alluding to the sacred literature of the kingdom of Judah, from David to Zedekiah, and giving the succession of prophetic writers. But the books in this series have distinct titles, and were not in all cases entirely incorporated into <span class= "ital">the book. </span>This is manifest from their titles, which can hardly be names of portions of Old Testament history. The well-known formula, “The rest of the acts of so-and-so,” more literally a “<span class= "ital">remainder” </span>(<span class= "ital">Anglicè, </span>“remains”) of so-and-so, does not refer to Scripture at all, except in one or two instances. How far, then, can the Old Testament be said to give any distinct account of the authorship of the historical books? We see that, with one or two exceptions, nothing is asserted which could fix with certainty the authorship of a given portion to a particular man. Moses has certainly signed his name at Deuteronomy 32 And it is no less certain (despite the critics) that the <span class= "ital">Pentateuch is an organic whole. </span>The inference, then, that the Pentateuch up to the end of Deuteronomy 32 is the work of Moses is unquestionably so strong that we seem justified in accepting it as a literary fact. Whether Moses was the first writer of the whole, or compiled portions of it out of documents already existing, is a matter which we here leave to be discussed in its proper place, only observing that the relative length and connection of the several portions of Genesis show that the book cannot be a <span class= "ital">mere </span>compilation. The Book of Nehemiah is introduced, as we have seen, by a title and a signature. But the only other <span class= "ital">historical </span>book which has been presented to us with a signature is the book before us, viz., Joshua.<p>Is the signature intended to fix with absolute certainty the authorship of the entire book <span class= "ital">in its present shape?</span><p>One very simple consideration suffices to answer this question provisionally, and brings us a step further on the road. The Book of Joshua, in its present shape, records Joshua’s death; and the Book of Deuteronomy records the death of Moses. Thus these books, as delivered to us, show traces of the hand of an <span class= "ital">editor, </span>no less than an <span class= "ital">author. </span>Some prophet’s hand must have penned the closing record of the Book of Deuteronomy, before proceeding to write the story of Joshua’s conquest in the Book of the Law of God. Another hand, after Joshua laid down the pen, must have traced the story of his death, and before proceeding to the connected narrative of the Judges, must have collected (in part from Joshua itself) the particulars which form the very careful and thoughtful introduction to that book, contained in Joshua 1, 2; <a href="/context/joshua/3-1.htm" title="And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.">Joshua 3:1-6</a>.<p>In the Book of Joshua, no less than in the Pentateuch as it now stands, we recognise the hand of an <span class= "ital">author </span>and of an <span class= "ital">editor. </span>Where does the work of the one end, and the work of the other begin? The discussion of this question might easily introduce the whole subject of the modern literary criticism of the Old Testament. And there are men bold enough to account for every verse in Old Testament history, and acute enough to imagine, describe, and distinguish any number of editors and authors that their view of the requirements of the text may seem to demand.<p>But our task is much more modest. We shall be satisfied with pointing out, for the present—(1) that the Old Testament itself does recognise the existence of these two human agencies in its formation; in the present instance, by giving us the signature of Joshua near the close of his work, and by adding the account of his death afterwards in the same book, before making a fresh beginning. And (2) that the general reply of the sacred writers to those who would inquire particularly as to who is responsible for every separate statement in the pages of Old Testament history, is to the same effect as that of the three Hebrew heroes to Nebuchadnezzar, “We are not careful to answer thee in this matter.” But the reason of this apparent indifference must not be misunderstood. Partly it arises from the existence of a long succession of prophetic authors, from Moses to Malachi, who were authorised to declare to the Jewish nation the will of Jehovah, and through whom, in every question demanding revelation, it was possible to appeal to the authority of Israel’s God. Not until that “goodly fellowship of the prophets” had passed away, did it become absolutely necessary to separate that which had received the stamp of Divine authority, from what was mere human composition.<p>But were the prophets authorised to alter as well as to edit the works of their predecessors? A sentence from Deuteronomy and a sentence from Joshua, placed side by side, will indicate the kind of understanding there was between them. “Ye shall not add unto the word which I command you, neither shall ye diminish from it” (<a href="/deuteronomy/4-2.htm" title="You shall not add to the word which I command you, neither shall you diminish ought from it, that you may keep the commandments of the LORD your God which I command you.">Deuteronomy 4:2</a>). Yet “Joshua wrote these words in the book of the law of God.” Clearly Joshua, who obeyed the Book of the Law more strictly than any of his successors, was not the man to alter anything that Moses had enacted. Yet it never seems to have occurred to him that he was transgressing the orders of Moses by adding his own contribution to the Book of the Law of God.<p>The view of the Bible itself as to the province of the <span class= "ital">prophetical editor </span>is not inconsistent with additions to the work of a Moses or a Joshua, even under the title of the books which bear their name. Is it possible to go a step further and ascertain (from the Bible itself, as distinct from critical speculations <span class= "ital">about </span>it) whether additions were made not only at the end, but also in the body of the text? One such addition seems to have been made in the text of Joshua, viz., the mention of the Danite colony at Laish, <a href="/joshua/19-47.htm" title="And the coast of the children of Dan went out too little for them: therefore the children of Dan went up to fight against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelled therein, and called Leshem, Dan, after the name of Dan their father.">Joshua 19:47</a>. For the settlement of this colony is distinctly and inextricably connected with the establishment of <span class= "ital">idolatry </span>(<a href="/context/judges/18-30.htm" title="And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land.">Judges 18:30-31</a>), and it is expressly stated that the people served the Lord all the days of Joshua. The men who remonstrated with the two and a half tribes after the fashion described in Joshua 22 would never have tolerated what is described in the story of Laish. It does not seem possible to ascribe <a href="/joshua/19-47.htm" title="And the coast of the children of Dan went out too little for them: therefore the children of Dan went up to fight against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelled therein, and called Leshem, Dan, after the name of Dan their father.">Joshua 19:47</a> to the hand of Joshua himself. It stands quite naturally at the end of the list of Danite cities, an addition to the inheritance assigned to Dan by Joshua, a town which the tribe acquired for itself.<p>But if we admit a single addition to the text of Joshua by the hand of a later editor, is it possible to limit the operation of the principle thus conceded?<p>It is necessary to look this question fairly in the face. It seems to have been too often supposed, on the one side, that if anything were allowed to stand part of a book of the Old Testament, which did not come from the original hand, the authority of the Bible would be impaired. And, on the other hand, modern literary critics feel at liberty to assign any portion of the Old Testament to any period whatever, according to their own (momentary) view of the text.<p>Between these two extremes, it must be surely possible to find a middle alternative. Why should we not suppose that the prophetic editors of the earlier books acted as any faithful and conscientious man among ourselves would act? To add any subsequent particulars which could give completeness to the narrative, insert a note which would clear up an obscure phrase, or a later name which would identify an ancient city; to mark<span class= "note">[14]</span> divisions, parting the Book of Joshua from Deuteronomy on one side and Judges on the other—all this might be done without in any way interfering with the substance of the book, or effacing the individuality of the author. More than this it is not reasonable to ascribe to the prophetic editor. With these exceptions, there is nothing in the Book of Joshua which may not have been the work of Joshua himself.<p><span class= "note">[14] It is not generally known to readers of the English Bible that the divisions between 1 and 2 Samuel , 1 and 2 Kings , , 1 and 2 Chronicles, which are found even in Hebrew Bibles, are the work of Christian hands. “The Christians divided Samuel and Kings into two books respectively.” “They also divided Chronicles into two books.” (Elias Levita in “Exposition of the Massorah.” Dr. Ginsburg. 1867. p. 29.)</span><p>The conclusion to which we come presents us with this phenomenon. The <span class= "ital">writing </span>of Joshua in the Old Testament very possibly ranges from the beginning of Deuteronomy 33 to a certain point in Joshua 24, say <a href="/joshua/24-26.htm" title="And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.">Joshua 24:26</a>. The <span class= "ital">Book of Joshua </span>has different limits. The moral is, that the sacred writers were not careful to tell us <span class= "ital">exactly </span>who the authors of the separate portions of the Old Testament were. The reason would seem to be this—that <span class= "ital">the books, in their quality of Scripture, do not rest solely, or principally, upon the authority of the individual authors, </span>but upon the collective authority of the prophets, and of Him whose servants they were.<p><span class= "bld">The Style of the Book of Joshua</span> is very much what we should expect from the place it occupies and its claim to be a continuation of the narrative of the Exodus. Moses wrote the journeyings of the Children of Israel “according to their goings out” (<a href="/numbers/33-2.htm" title="And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out.">Numbers 33:2</a>). Joshua wrote, in the book begun by Moses, the story of their “coming in.” In the narrative of Joshua there is much that reminds us of the latter part of the Book of Numbers; while the hortatory portions recall the manner of the Book of Deuteronomy, though falling so far short of it as to be perfectly distinct. It would be interesting to know how far Joshua had himself been employed by Moses in the capacity of a scribe or secretary. In one passage (<a href="/joshua/15-4.htm" title="From there it passed toward Azmon, and went out to the river of Egypt; and the goings out of that coast were at the sea: this shall be your south coast.">Joshua 15:4</a>), if the Hebrew may be trusted (the LXX. differs slightly), the very language of the lawgiver seems to have been unconsciously adopted. But in all arguments from style to authorship in the Old Testament, it is necessary to remember the very great difficulty in the way of distinguishing different writers, arising from the employment of one uniform system of vocalisation and punctuation by the Massorites, who have clothed the original language of the whole book.<p>One phrase which occurs frequently in Joshua may be called characteristic. It appears for the first time in the narrative of <a href="/joshua/4-9.htm" title="And Joshua set up twelve stones in the middle of Jordan, in the place where the feet of the priests which bore the ark of the covenant stood: and they are there to this day.">Joshua 4:9</a>, respecting the twelve stones set up in Jordan: “they are there unto this day.” So it is said of Rahab (<a href="/joshua/6-25.htm" title="And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwells in Israel even to this day; because she hid the messengers, which Joshua sent to spy out Jericho.">Joshua 6:25</a>), “she dwelleth in Israel <span class= "ital">unto this day.” </span>The phrase itself is not unknown in the Pentateuch, and is common in the later historical books. But it strikes us in the Book of Joshua by its constant recurrence in connection with <span class= "ital">local monuments and memorials. </span>It can scarcely be appealed to as an argument for the date of the book or as a token of the hand of an editor. “These many days unto this day” is used of things lying wholly within Joshua’s experience in <a href="/joshua/22-3.htm" title="You have not left your brothers these many days to this day, but have kept the charge of the commandment of the LORD your God.">Joshua 22:3</a>. And in <a href="/matthew/28-15.htm" title="So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.">Matthew 28:15</a>, it is impossible not to feel that the employment of the very same phrase is a proof of the early origin of the gospel. The phrase is one that may be used of things comparatively recent, but gains in force as the years roll on. What a truly wonderful confirmation of the Scripture narrative it is, to be able to turn to an Ordnance Survey of Palestine, and say of names and boundaries described in the Book of Joshua, “<span class= "ital">There they are unto this day !</span>”<p>THE TIME OCCUPIED BY THE NARRATIVE IN JOSHUA is not long. The language of Caleb after the conquest of Canaan, at the commencement of the division of the territory (<a href="/joshua/14-10.htm" title="And now, behold, the LORD has kept me alive, as he said, these forty and five years, even since the LORD spoke this word to Moses, while the children of Israel wandered in the wilderness: and now, see, I am this day fourscore and five years old.">Joshua 14:10</a>), shows that the conquest was completed in five-and-forty years from the sending of the twelve spies from Kadesh-barnea. Deducting thirty-eight years for the remainder of the Exodus, we have seven years for the great campaigns of Joshua, not an insufficient period when we remember what is elsewhere associated with the phrase “seven years’ war.” Joshua died at the age of 110, and if he was of the same age with Caleb, this would leave five-and-twenty years for the remainder of the book.<p>AMONG RECENT COMMENTARIES ON JOSHUA there are three which are very complete in different ways. Bishop Wordsworth’s is most full and interesting upon the <span class= "ital">spiritual teaching </span>of the book. Canon Espin, in the <span class= "ital">Speaker’s Commentary, </span>has dealt very fully with its <span class= "ital">historical bearings. </span>And Dr. Maclear, in the <span class= "ital">Cambridge Bible for Schools, </span>although his materials are collected from very various sources, and those not always equally reliable, is nearly perfect in his attention to <span class= "ital">geographical detail.</span><p><span class= "bld">On Joshua as a Type of Christ.</span>—That Joshua is set before us in the Old Testament as a type of Christ is unquestionable. But, since all sound typical interpretation must rest upon strict historical analogy, it becomes necessary to define precisely those relations of Joshua to God’s people, and to the work of their salvation, which will bear comparison with the work of Him for whom the name of Joshua was designed.<p>Joshua then may be regarded as a type of Christ—<p>(1) In relation to Moses.<p>(2) In relation to the written Word of God.<p>(3) In relation to Israel, and in the details of the work that he did for Israel.<p>(4) In his own personal character.<p>(1) <span class= "bld">IN RELATION TO MOSES.</span>—Moses brought Israel out of Egypt: Joshua was ordered to bring them into the promised land. On the whole, it may be said that the Mosaic legislation was designed to bring Israel out from among the nations, and separate them from all mankind. But it was the work of our Lord to bring them into a position above all nations in their relation to God. They have hitherto refused this position, turning their backs upon the true Joshua, as they did upon Moses when he first offered them deliverance. They must, however, be set above all nations when Christ comes again. But Joshua’s principal relation to Moses is—<p>(2) <span class= "bld">HIS RELATION TO THE WRITTEN WORD OF GOD.</span>—The first mention of Joshua is in Exodus 17. In that chapter, both he and the Book of the Law are brought before us abruptly and without any introduction for the first time. “Moses said unto <span class= "ital">Joshua, </span>choose us out men, and go out, fight with Amalek.” “The Lord said unto Moses, Write this for a memorial <span class= "ital">in the book, </span>and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.” Thus the book is made for Joshua, and Joshua is appointed to be the servant of the book. It is evident that the relation between the two is the principal thing to be noted in that passage, <span class= "ital">not </span>the fulfilment of the sentence on Amalek. In fact, Joshua did not execute that sentence, although it was written for his sake.<p>It is clear that Moses knew he would be the conqueror of Canaan from the first, because it was when he sent him from Kadesh-barnea to search the land that he gave him the name of Jehoshua (Jehovah Saviour, instead of Oshea or Hoshea, which was his earlier name). For this mission of Joshua and the other spies was intended as a first step to the conquest of the country. And it is in this conquest, in obedience to the law of Moses, that Joshua is a type of the Lord Jesus.<p>But what is the counterpart of the conquest of Canaan in the work of our Lord? And what is JOSHUA’S WORK—<p>(3) <span class= "bld">IN RELATION TO ISRAEL?</span>—The Epistle to the Hebrews suggests that it is the introduction of the people of God into <span class= "ital">the rest </span>which God gives them. Now the Jews as a nation have not yet entered into the rest offered by Christ. For them, therefore, the work of Joshua is unfulfilled by Him. The accomplishment of the type in that sense is future. Joshua went into Canaan by himself forty years before he brought in Israel. And the Jewish nation has hitherto refused to follow the true Joshua into the rest of God. But the Israel of God has followed Him, and thus in His relation to the Church of the redeemed our Lord has fulfilled the things foreshadowed in Joshua, though not in relation to the nation of the Jews.<p>But <span class= "ital">what portion of the work of </span>Christ for us answers to the conquest of Canaan by Joshua?<p><span class= "ital">Two </span>different views of this are possible, and in fact necessary, if we look at the story in its true historical aspect. Joshua stands at the end of one dispensation and the beginning of another. In relation to the previous history of Israel, the work of Joshua is an end. In relation to their later history, it is only a beginning. It is an end of the pilgrim life which they led in Canaan and Egypt and in the wilderness, having no fixed possession, but travelling from place to place, and halting wherever they were bidden. It is the beginning of their life as a nation, occupying a territory of their own, and maintaining in that territory the laws of Jehovah their God.<p>Now if we regard the <span class= "ital">Christian life </span>as a <span class= "ital">pilgrimage, </span>the counterpart of Israel’s sojourn in Canaan, Egypt, and the wilderness, it is evident that the entrance into Canaan is the end of this life, and a passage to a better world. In this view, the comparison between the crossing of Jordan and death is sufficiently familiar.<p>But inasmuch as Christ gives His people rest when they begin to live in Him, and calls them to enter on a good fight of faith; and since the Christian life may be compared to the life of Israel as a nation in the promised land, we obtain a second view of the work of Joshua in relation to Christ. It answers to the establishment of the believer in Christ in a position where he may fight and conquer, expelling the enemies of Christ from his own heart, or subduing them in it.<p>In this view, the work of Joshua is introductory and preliminary to a period of warfare, which will end in complete victory, and in the establishment of David’s throne.<p>(4) <span class= "bld">IN JOSHUA’S OWN PERSONAL CHARACTER.</span>—The chief points seem to be zealous and faithful discharge of duty, and abnegation of self. The absence of personal ambition and vanity is clear. Deeds and not words make up the greater part of his history. Among the twelve spies Caleb is more prominent than Joshua. When Joshua is jealous it is for Moses’ honour, not for his own. He is again and again urged to “be strong and of good courage,” as though naturally inclined to shrink from responsibility. He takes his own inheritance last, after all the tribes. His family receives no high position. <span class= "ital">None of his descendants are even named, </span>but <span class= "ital">“as for me and my house, we will serve the Lord.” </span>He appears to have grown old comparatively early, a fact which very possibly indicates the laborious character of his life. Yet he must have been a man of strong personal influence. <span class= "ital">Israel served the Lord all his days.</span><p>Analysis of the Book.—The contents of the Book of Joshua can be arranged thus:—<p>(1) THE PASSAGE OF JORDAN (<a href="/joshua/1-1.htm" title="Now after the death of Moses the servant of the LORD it came to pass, that the LORD spoke to Joshua the son of Nun, Moses' minister, saying,">Joshua 1:1</a> to <a href="/joshua/5-12.htm" title="And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.">Joshua 5:12</a>), including—<p>Joshua’s commission to lead Israel over Jordan, in obedience to the law (<a href="/context/joshua/1-1.htm" title="Now after the death of Moses the servant of the LORD it came to pass, that the LORD spoke to Joshua the son of Nun, Moses' minister, saying,">Joshua 1:1-9</a>).<p>Joshua’s first orders to the people (<a href="/context/joshua/1-10.htm" title="Then Joshua commanded the officers of the people, saying,">Joshua 1:10-18</a>).<p>The spies sent to Jericho, and received by Rahab (Joshua 2).<p>Passage of Jordan (<a href="/joshua/3-1.htm" title="And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.">Joshua 3:1</a> to <a href="/joshua/4-19.htm" title="And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.">Joshua 4:19</a>).<p>Encampment in Gilgal; Circumcision and Passover; Manna ceases (<a href="/joshua/4-20.htm" title="And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal.">Joshua 4:20</a> to <a href="/joshua/5-12.htm" title="And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.">Joshua 5:12</a>).<p>(2) THE CONQUEST OF CANAAN (<a href="/joshua/5-13.htm" title="And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went to him, and said to him, Are you for us, or for our adversaries?">Joshua 5:13</a> to the end of Joshua 12).<p>Appearance of the Captain of the Lord’s Host, with the drawn sword. The order to attack Jericho (<a href="/joshua/5-13.htm" title="And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went to him, and said to him, Are you for us, or for our adversaries?">Joshua 5:13</a> to <a href="/joshua/6-5.htm" title="And it shall come to pass, that when they make a long blast with the ram's horn, and when you hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.">Joshua 6:5</a>).<p>Jericho taken (<a href="/context/joshua/6-6.htm" title="And Joshua the son of Nun called the priests, and said to them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD.">Joshua 6:6-27</a>).<p>Achan’s trespass discovered in the failure to take Ai (Joshua 7).<p>Ai taken (<a href="/context/joshua/8-1.htm" title="And the LORD said to Joshua, Fear not, neither be you dismayed: take all the people of war with you, and arise, go up to Ai: see, I have given into your hand the king of Ai, and his people, and his city, and his land:">Joshua 8:1-29</a>).<p>The law set up in the heart of the country (<a href="/context/joshua/8-30.htm" title="Then Joshua built an altar to the LORD God of Israel in mount Ebal,">Joshua 8:30-35</a>).<p>The Gibeonites come in and make peace (Joshua 9) Gibeon attacked by the southern confederacy, which is crushed by Joshua. The south of Palestine conquered (Joshua 10).<p>Jabin king of Hazor and the northern confederacy conquered (Joshua 11).<p>Summary of the conquest (Joshua 12).<p>(3) THE DIVISION OF THE TERRITORY (Joshua 13-22 inclusive).<p>Boundaries of the territory to be divided (<a href="/context/joshua/13-1.htm" title="Now Joshua was old and stricken in years; and the LORD said to him, You are old and stricken in years, and there remains yet very much land to be possessed.">Joshua 13:1-14</a>).<p>(a)On the east of Jordan. Territory of <span class= "ital">Reuben </span>(<a href="/context/joshua/13-15.htm" title="And Moses gave to the tribe of the children of Reuben inheritance according to their families.">Joshua 13:15-23</a>), <span class= "ital">Gad </span>(<a href="/context/joshua/13-24.htm" title="And Moses gave inheritance to the tribe of Gad, even to the children of Gad according to their families.">Joshua 13:24-28</a>), half <span class= "ital">Manasseh </span>(<a href="/context/joshua/13-29.htm" title="And Moses gave inheritance to the half tribe of Manasseh: and this was the possession of the half tribe of the children of Manasseh by their families.">Joshua 13:29-31</a>).<p>(b)<span class= "ital"></span>On the west of Jordan (<a href="/context/joshua/14-1.htm" title="And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them.">Joshua 14:1-5</a>). <span class= "ital">Judah </span>(<a href="/joshua/14-6.htm" title="Then the children of Judah came to Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said to him, You know the thing that the LORD said to Moses the man of God concerning me and you in Kadeshbarnea.">Joshua 14:6</a> to end of Joshua 15), <span class= "ital">Joseph </span>(<a href="/context/joshua/16-1.htm" title="And the lot of the children of Joseph fell from Jordan by Jericho, to the water of Jericho on the east, to the wilderness that goes up from Jericho throughout mount Bethel,">Joshua 16:1-4</a>), including <span class= "ital">Ephraim </span>(<a href="/context/joshua/16-5.htm" title="And the border of the children of Ephraim according to their families was thus: even the border of their inheritance on the east side was Atarothaddar, to Bethhoron the upper;">Joshua 16:5-10</a>), and <span class= "ital">Manasseh </span>(<a href="/context/joshua/17-1.htm" title="There was also a lot for the tribe of Manasseh; for he was the firstborn of Joseph; to wit, for Machir the firstborn of Manasseh, the father of Gilead: because he was a man of war, therefore he had Gilead and Bashan.">Joshua 17:1-12</a>).<p>The other seven tribes (<a href="/context/joshua/18-1.htm" title="And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.">Joshua 18:1-10</a>), including <span class= "ital">Benjamin </span>(<a href="/context/joshua/18-11.htm" title="And the lot of the tribe of the children of Benjamin came up according to their families: and the coast of their lot came forth between the children of Judah and the children of Joseph.">Joshua 18:11-28</a>), <span class= "ital">Simeon </span>(<a href="/context/joshua/19-1.htm" title="And the second lot came forth to Simeon, even for the tribe of the children of Simeon according to their families: and their inheritance was within the inheritance of the children of Judah.">Joshua 19:1-9</a>), <span class= "ital">Zebulun </span>(<a href="/context/joshua/19-10.htm" title="And the third lot came up for the children of Zebulun according to their families: and the border of their inheritance was to Sarid:">Joshua 19:10-16</a>), <span class= "ital">Issachar </span>(<a href="/context/joshua/19-17.htm" title="And the fourth lot came out to Issachar, for the children of Issachar according to their families.">Joshua 19:17-23</a>), <span class= "ital">Asher </span>(<a href="/context/joshua/19-24.htm" title="And the fifth lot came out for the tribe of the children of Asher according to their families.">Joshua 19:24-31</a>), <span class= "ital">Naphtali </span>(<a href="/context/joshua/19-32.htm" title="The sixth lot came out to the children of Naphtali, even for the children of Naphtali according to their families.">Joshua 19:32-39</a>), <span class= "ital">Dan </span>(<a href="/context/joshua/19-40.htm" title="And the seventh lot came out for the tribe of the children of Dan according to their families.">Joshua 19:40-48</a>), <span class= "ital">Joshua’s inheritance </span>(<a href="/context/joshua/19-49.htm" title="When they had made an end of dividing the land for inheritance by their coasts, the children of Israel gave an inheritance to Joshua the son of Nun among them:">Joshua 19:49-50</a>).<p>The cities of refuge (Joshua 20) and the other Levitical cities (Joshua 21).<p>The two and a half tribes dismissed to their inheritance, and their altar <span class= "ital">Ed </span>(Joshua 22).<p>(4) JOSHUA’S LAST CHARGE AND DEATH (Joshua 23, 24).<p>(a)<span class= "ital"></span>His charge to the rulers at Shechem (Joshua 23)<p>(b)<span class= "ital"></span>His charge to the people (<a href="/context/joshua/24-1.htm" title="And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God.">Joshua 24:1-25</a>). His signature (<a href="/joshua/24-26.htm" title="And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.">Joshua 24:26</a>). Death (<a href="/context/joshua/24-29.htm" title="And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.">Joshua 24:29-30</a>). Conclusion. Burial of Joseph’s bones. Death of Eleazar (<a href="/context/joshua/24-31.htm" title="And Israel served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, and which had known all the works of the LORD, that he had done for Israel.">Joshua 24:31-33</a>).<p>It is observable that in the record of the conquest we have the capture of two cities described in detail, viz., <span class= "ital">Jericho </span>and <span class= "ital">Ai</span>—one in the territory of Benjamin, and one in mount Ephraim. We have also two great battles—one in the south, another in the north—each opening a campaign. It seems likely that no third campaign was needed, from the absence of any strongholds in the centre of the country, where the cities are far fewer than they are in the south and north, and along the sea-side.<p>It seems clear, upon the whole, that Israel entered the land of Canaan at the weakest part, where there was least possibility of resistance; that they divided their adversaries, and struck fatal blows alternately on either hand; the resistance of the Canaanites being in great measure paralysed by the unusual mode of attack.<p> <div class="versenum"><a href="/joshua/1-1.htm">Joshua 1:1</a></div><div class="verse">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,</div><span class= "bld">JOSHUA’S COMMISSION</span> (<a href="/context/joshua/1-1.htm" title="Now after the death of Moses the servant of the LORD it came to pass, that the LORD spoke to Joshua the son of Nun, Moses' minister, saying,">Joshua 1:1-9</a>).<p>(1) <span class= "bld">After the death of Moses . . . the Lord spake unto Joshua . . . Moses’ minister.</span>—Joshua’s commission was the first of its kind, but not the last. No man before Joshua had received orders to regulate his conduct by the words of a written book. Abraham and his household had kept God’s laws. Moses had acted by Divine commission. But Abraham and Moses received their orders from the mouth of Jehovah. Joshua and all his successors must fulfil the orders of “this book of the law.” Thus Joshua was Moses’ <span class= "ital">minister </span>in more than one sense. He was Moses’ confidential agent and personal attendant while he lived, and afterwards the executor of that which Moses had written. But the position of Joshua, though at first unique and without precedent, was the position designed for all his successors, more especially for that great Personage whose name Joshua was the first to bear. Joshua and the Book of the Law come before us together, without introduction, in the same passage of the law (<a href="/exodus/17-9.htm" title="And Moses said to Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in my hand.">Exodus 17:9</a>), “Moses said <span class= "ital">unto Joshua, </span>Choose us out men, and go out, fight with Amalek;” and in <a href="/joshua/1-14.htm" title="Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but you shall pass before your brothers armed, all the mighty men of valor, and help them;">Joshua 1:14</a>, “Write this for a memorial <span class= "ital">in a book, </span>and rehearse it in the ears of Joshua.” The book was prepared for Joshua; Joshua came to fulfil the words of the book. Compare <a href="/psalms/40-7.htm" title="Then said I, See, I come: in the volume of the book it is written of me,">Psalm 40:7</a>, “Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God.” “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (<a href="/romans/15-8.htm" title="Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers:">Romans 15:8</a>; see also <a href="/matthew/5-17.htm" title="Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.">Matthew 5:17</a>).<p>For the use of the word <span class= "ital">“</span>minister” (Heb., <span class= "ital">m’shârêth</span>) compare <a href="/2_kings/4-43.htm" title="And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus said the LORD, They shall eat, and shall leave thereof.">2Kings 4:43</a>; <a href="/2_kings/6-15.htm" title="And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said to him, Alas, my master! how shall we do?">2Kings 6:15</a>; <a href="/2_chronicles/9-4.htm" title="And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cupbearers also, and their apparel; and his ascent by which he went up into the house of the LORD; there was no more spirit in her.">2Chronicles 9:4</a>; <a href="/ezra/8-17.htm" title="And I sent them with commandment to Iddo the chief at the place Casiphia, and I told them what they should say to Iddo, and to his brothers the Nethinims, at the place Casiphia, that they should bring to us ministers for the house of our God.">Ezra 8:17</a>; <a href="/psalms/103-21.htm" title="Bless you the LORD, all you his hosts; you ministers of his, that do his pleasure.">Psalm 103:21</a>; <a href="/psalms/104-4.htm" title="Who makes his angels spirits; his ministers a flaming fire:">Psalm 104:4</a>; <a href="/proverbs/29-12.htm" title="If a ruler listen to lies, all his servants are wicked.">Proverbs 29:12</a>; <a href="/ezekiel/44-11.htm" title="Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister to them.">Ezekiel 44:11</a>. From these references it will be seen that the word may signify a personal attendant, a minister of state, or a minister of religion.<p> <div class="versenum"><a href="/joshua/1-3.htm">Joshua 1:3</a></div><div class="verse">Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.</div>(3) <span class= "bld">Every place that the sole of your foot shall tread upon, that have I given unto you.</span>—The conquest of Canaan was the special duty assigned to Joshua by the word of Moses. (Hence the order for the extermination of Amalek was written for Joshua [<a href="/exodus/17-14.htm" title="And the LORD said to Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.">Exodus 17:14</a>] as the representative conqueror, though he did not actually carry it out.) But the conquest of Canaan, as effected by Joshua, must be carefully defined. It was a limited conquest. He took a certain number of strongholds throughout the country, and utterly crushed the armies that were opposed to him in the field. He established the people of Israel in the position that he had won. (See <a href="/context/joshua/12-9.htm" title="The king of Jericho, one; the king of Ai, which is beside Bethel, one;">Joshua 12:9-24</a> for an outline of the position.) He then divided to the tribes of Israel the whole territory, <span class= "ital">conquered and unconquered alike </span>(see <a href="/context/joshua/13-1.htm" title="Now Joshua was old and stricken in years; and the LORD said to him, You are old and stricken in years, and there remains yet very much land to be possessed.">Joshua 13:1-7</a>). The Philistines and Sidonians (or Phoenicians) are examples of two great nations not conquered by Joshua, but assigned to Israel for an inheritance. Thus it appears that what Israel would conquer, <span class= "ital">the sole of his foot must tread. </span>The conquest which Joshua began for the people, must be carried out in detail by the several tribes themselves. For a further discussion of the relation of Joshua’s conquest to the whole history of Israel, see Note on <a href="/joshua/13-2.htm" title="This is the land that yet remains: all the borders of the Philistines, and all Geshuri,">Joshua 13:2</a>.<p> <div class="versenum"><a href="/joshua/1-4.htm">Joshua 1:4</a></div><div class="verse">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.</div>(4) <span class= "bld">All the land of the Hittites.</span>—The name Hittites may be used here to represent all the Canaanites; but it seems better to understand the land of the Hittites of the northern districts in which Hamath and Carchemish were situated—between Palestine proper and the Euphrates; but compare Note on <a href="/judges/1-26.htm" title="And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which is the name thereof to this day.">Judges 1:26</a>.<p> <div class="versenum"><a href="/joshua/1-5.htm">Joshua 1:5</a></div><div class="verse">There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, <i>so</i> I will be with thee: I will not fail thee, nor forsake thee.</div>(5) <span class= "bld">I will not fail thee, nor forsake thee.</span>—Compare <a href="/genesis/28-15.htm" title="And, behold, I am with you, and will keep you in all places where you go, and will bring you again into this land; for I will not leave you, until I have done that which I have spoken to you of.">Genesis 28:15</a>. And consider <a href="/hebrews/13-5.htm" title="Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you, nor forsake you.">Hebrews 13:5</a> as a combination of the two Old Testament passages.<p>(6,7) <span class= "bld">Be strong and of a good courage . . . that thou mayest observe to do according to all the law.</span>—This command to “be strong,” repeated again and again to Joshua, may perhaps be taken as reflecting light upon his natural character, which might not have led him to desire so prominent a position. But it may also be observed that courage was especially needed to carry out the conquest of Canaan <span class= "ital">in the way that was ordered by the law. </span>For a discussion of this question and its difficulties, see Joshua 13<p> <div class="versenum"><a href="/joshua/1-8.htm">Joshua 1:8</a></div><div class="verse">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.</div>(8) <span class= "bld">Thou shalt meditate therein day and night . . . then thou shalt make thy way prosperous.</span>—These words are taken up again in <a href="/context/psalms/1-2.htm" title="But his delight is in the law of the LORD; and in his law does he meditate day and night.">Psalm 1:2-3</a>, and a blessing is pronounced on <span class= "ital">every </span>man who takes Joshua’s position in relation to the written law of God (see Note, <a href="/joshua/1-1.htm" title="Now after the death of Moses the servant of the LORD it came to pass, that the LORD spoke to Joshua the son of Nun, Moses' minister, saying,">Joshua 1:1</a>). Thus the true significance of Joshua’s position appears, and also the difference between Moses and all who followed him. Moses was the prophet <span class= "ital">“</span>whom the Lord knew face to face.” Joshua and <span class= "ital">all </span>his successors, from the least to the greatest, find their blessing and their portion in the careful study and fulfilment of the written word of God. It is also worthy of notice that God’s Word, from its very first appearance as a collective book (viz., the law), occupies the same position. It is supreme. It is set above Joshua. It is never superseded. And its authority is independent of its quantity. “The law of Moses,” “Moses and the prophets,” “The law, the prophets, and the Psalms,” are descriptions of the Bible differing in the quantity of the matter, but not differing in the authority they exercise or in their relation to the living church. “Blessed is he that readeth and they that hear the words of the prophecy of this book, and keep those things that are written therein,” are words that apply to Holy Scripture equally, in every stage, from the completion of the law of Moses to the completion of the entire book.<p> <div class="versenum"><a href="/joshua/1-10.htm">Joshua 1:10</a></div><div class="verse">Then Joshua commanded the officers of the people, saying,</div><span class= "bld">JOSHUA’S FIRST ORDERS</span> (<a href="/context/joshua/1-10.htm" title="Then Joshua commanded the officers of the people, saying,">Joshua 1:10-15</a>).<p>(10) <span class= "bld">Then Joshua commanded the officers of the people.</span>—Joshua’s first orders to the people were to prepare for the passage of Jordan within three days. We may compare this event, in its relation to Joshua, with the giving of the law from Sinai to Moses. Both were preceded by a three days’ notice and a sanctification of the people. Both were means employed by God to establish the leaders whom He had chosen in the position which He designed for them. (Comp. <a href="/exodus/19-9.htm" title="And the LORD said to Moses, See, I come to you in a thick cloud, that the people may hear when I speak with you, and believe you for ever. And Moses told the words of the people to the LORD.">Exodus 19:9</a>; <a href="/exodus/19-11.htm" title="And be ready against the third day: for the third day the LORD will come down in the sight of all the people on mount Sinai.">Exodus 19:11</a> with <a href="/joshua/1-11.htm" title="Pass through the host, and command the people, saying, Prepare you victuals; for within three days you shall pass over this Jordan, to go in to possess the land, which the LORD your God gives you to possess it.">Joshua 1:11</a>; <a href="/joshua/3-7.htm" title="And the LORD said to Joshua, This day will I begin to magnify you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you.">Joshua 3:7</a>; <a href="/joshua/4-14.htm" title="On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.">Joshua 4:14</a>.)<p> <div class="versenum"><a href="/joshua/1-11.htm">Joshua 1:11</a></div><div class="verse">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.</div>(11) <span class= "bld">Prepare you victuals.</span>—The question may be asked, what preparation is intended, since they had the manna, which did not cease until several days after they passed the Jordan. But it does not seem possible to assign any other meaning to the word except that of provision for a journey or for a warlike expedition. Perhaps the order was intended to prepare the Israelites for the transition from the manna to other food. It may be also that the manna which supported them in their pilgrimage through the wilderness was not so fit to sustain them in the warfare which they were about to begin. For the phrase itself, compare <a href="/exodus/12-39.htm" title="And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.">Exodus 12:39</a> : “They were thrust out of Egypt, and could not tarry, neither <span class= "ital">had they prepared for themselves any victual.” </span>When there was a difficulty in obtaining other provision, God gave His people manna. Now, when they could easily provide food for themselves, He would not support them in idleness; and perhaps this is the common-sense view of the order given in the text. If called to any expedition which would take them far from the camp, the manna would not be within reach of all.<p> <div class="versenum"><a href="/joshua/1-12.htm">Joshua 1:12</a></div><div class="verse">And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying,</div>(12) <span class= "bld">To the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua.</span>—The reference to Numbers 32 explains this order. We have only to observe that these two tribes and a half were not forbidden to leave a sufficient number of their fighting men to protect their homes and families. (See on <a href="/joshua/4-12.htm" title="And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spoke to them:">Joshua 4:12</a>.)<p> <div class="versenum"><a href="/joshua/1-13.htm">Joshua 1:13</a></div><div class="verse">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.</div>(13) <span class= "bld">Hath given you rest.</span>—Observe this phrase. as applied to the settlement of Israel in the land of promise, on either side of Jordan. Those who condemn the two and a half tribes (or the persons whom they suppose to be spiritually represented by them) for not going far enough, should notice that on both sides of Jordan equally there was the “rest of God.” But this “rest” is only the first stage of several in Israel’s history. We find it again in the reign of David (<a href="/2_samuel/7-1.htm" title="And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies;">2Samuel 7:1</a>), Solomon (<a href="/1_chronicles/22-9.htm" title="Behold, a son shall be born to you, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness to Israel in his days.">1Chronicles 22:9</a>), Esther (<a href="/context/joshua/9-16.htm" title="And it came to pass at the end of three days after they had made a league with them, that they heard that they were their neighbors, and that they dwelled among them.">Joshua 9:16-18</a>; <a href="/joshua/9-22.htm" title="And Joshua called for them, and he spoke to them, saying, Why have you beguiled us, saying, We are very far from you; when you dwell among us?">Joshua 9:22</a>), and we must not forget the comment in Hebrews 4, obtained from Psalms 95 : “For if Joshua had given them rest, then would He not afterward have spoken of another day.” “These all received not the promise.” <span class= "ital">“There remaineth </span>therefore <span class= "ital">a rest </span>to the people of God.” The last rest is Sabbatical; the rests that precede it are halting-places on the way.<p> <div class="versenum"><a href="/joshua/1-16.htm">Joshua 1:16</a></div><div class="verse">And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go.</div>(16) <span class= "bld">They answered Joshua, saying, All that thou commandest us we will do.</span>—This promise of obedience may be taken as the reply of the whole people to Joshua’s orders, not that of the two and a half tribes alone. It is remarkable that they repeat to him the words of Jehovah, as most appropriate in their judgment: “Be strong and of a good courage” (<a href="/joshua/1-18.htm" title="Whoever he be that does rebel against your commandment, and will not listen to your words in all that you command him, he shall be put to death: only be strong and of a good courage.">Joshua 1:18</a>).<p><span class= "bld"> <div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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