Joshua 1:8 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.

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

I fear, however, lest by too much negligence and dullness of heart the divine volumes be not only veiled to us but also sealed, so that "if a book should be put into the hands of a man who cannot read, he would say, 'I cannot read'; if it should be put into the hands of a man who can read, he would say, 'It is sealed.' " Whence it is shown that we must not only employ zeal to learn the sacred literature, but we must also pray to the Lord and entreat "day and night" that the lamb "of the tribe of Judah" may come and himself taking "the sealed book" may deign to open it.

What aspects of theology should be investigated, and to what limit? Only aspects within our grasp, and only to the limit of the experience and capacity of our audience. Just as excess of sound or food injures the hearing or general health, or, if you prefer, as loads that are too heavy injure those who carry them, or as excessive rain harms the soil, we too must guard against the danger that the toughness, so to speak, of our discourses may so oppress and overtax our hearers as actually to impair the powers they had before.Yet I am not maintaining that we ought not to be mindful of God at all times. My adversaries, ever ready and quick to attack, need not pounce on me again. It is more important that we should remember God than that we should breathe: indeed, if one may say so, we should do nothing else besides. I am one of those who approve the precept that commands us to “meditate day and night,” to tell of the Lord “evening, and morning, and at noon,” and to “bless the Lord at all times,” or in the words of Moses, “when we lie down, when we rise up, when we walk by the way,” or when we do anything else whatever, and by this mindfulness be molded to purity. So it is not continual remembrance of God I seek to discourage, but continual discussion of theology. I am not opposed either to theology, as if it were a breach of piety, but only to its untimely practice, nor to instruction in theology, except when this goes to excess. Fullness and surfeit even of honey, for all its goodness, produces vomiting; and “to everything there is a season,” as Solomon said I think, and “what’s well is not well if the hour be ill.” A flower is completely out of season in winter, a man’s clothing is out of place on a woman, a woman’s on a man. Immoderate laughter is unseemly during mourning, as are tears at a drinking party. Are we then to neglect “the due season” only in the discussion of theology, where observing the proper time is of such supreme importance?

You should not be like a wanderer, rambling about the streets, without just cause, to spy out those who live wickedly. But by minding your own trade and employment, endeavor to do what is acceptable to God. And keeping in mind the oracles of Christ, meditate in the same continually. For so the Scripture says to you: “You shall meditate in his law day and night; when you walk in the field, and when you sit in your house, and when you lie down, and when you rise up, that you may have understanding in all things.” No, although you are rich and so do not want a trade for your maintenance, don’t be one that wonders and walks around at random; but either go to some that are believers, and of the same religion, and confer and discourse with them about the lively oracles of God. Or if you stay at home, read the books of the Law, of the Kings, with the Prophets; sing the hymns of David; and peruse diligently the gospel, which is the completion of the other.

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.

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.

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.