Joshua 1:6 Komentář

The book begins with the history, not of Joshua's life (many remarkable passages of that we had before in the books of Moses) but of his reign and government. In this chapter, I. God appoints him to the government in the stead of Moses, gives him an ample commission, full instructions, and great encouragements (Jos 1:1-9). II. He accepts the government, and addresses himself immediately to the business of it, giving orders to the officers of the people in general (Jos 1:10, Jos 1:11) and particularly to the two tribes and a half (Jos 1:12-15). III. The people agree to it, and take an oath of fealty to him (Jos 1:16-18). A reign which thus began with God could not but be honourable to the prince and comfortable to the subject. The last words of Moses are still verified, "Happy art thou, O Israel! Who is like unto thee, O people?" Deu 33:29.

Moses being dead, the Lord directs and encourages Joshua to take the command of the children of Israel, and go over Jordan with them, and take possession of the land of Canaan, and divide it to them; giving him gracious promises and strong assurances of his presence, and some good advice with respect to his conduct, Jos 1:1; upon which Joshua orders the people to be ready in three days to go along with him, Jos 1:10; and particularly addresses the Reubenites and Gadites, and half tribe of Manasseh, and puts them in mind of what Moses had ordered, and they had promised, to go along with their brethren, and assist them in conquering the land, Jos 1:12; which they readily agreed to do, and promised obedience to him in all things, Jos 1:16.

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

Still, toss all pride far from your side, and be valiant. Look: when Joshua [son] of Nun was valiant, God delivered his enemies into his hands. If you are fainthearted, you become a stranger to the law of God. Faintheartedness fills you with pretexts for laziness, mistrust and negligence, until you are destroyed.

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.

THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18) Now after the death of Moses--Joshua, having been already appointed and designated leader of Israel (Num 27:18-23), in all probability assumed the reins of government immediately "after the death of Moses." the servant of the Lord--This was the official title of Moses as invested with a special mission to make known the will of God; and it conferred great honor and authority. the Lord spake unto Joshua--probably during the period of public mourning, and either by a direct revelation to the mind of Joshua, or by means of Urim and Thummim (Num 27:21). This first communication gave a pledge that the divine instructions which, according to the provisions of the theocracy, had been imparted to Moses, would be continued to the new leader, though God might not perhaps speak to him "mouth to mouth" (Num 12:8). Joshua--The original name, Oshea, (Num 13:8), which had been, according to Eastern usage, changed like those of Abram and Sarai (Gen 17:5-15) into Jehoshua or Joshua (that is, "God's salvation") was significant of the services he was to render, and typified those of a greater Saviour (Heb 4:8). Moses' minister--that is, his official attendant, who, from being constantly employed in important services and early initiated into the principles of the government, would be well trained for undertaking the leadership of Israel.

The Preamble - Jos 1:1-9 After the death of Moses the Lord summoned Joshua, the servant of Moses, whom He had appointed as the leader of Israel into Canaan, to go with all the people across the Jordan, and take the land which had been promised to the fathers on oath, assuring him at the same time of His powerful aid, on condition that he observed the law of Moses faithfully. This summons and promise of God form the preamble to the whole book, which is linked on to the conclusion of the Pentateuch by the introductory words, "And it came to pass after the death of Moses, the servant of the Lord," though it is not so closely connected as to warrant the conclusion that the two works have been written by the same author.

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