EXPOSITION
THE SOURCE OF JOSHUA'S CONFIDENCE.—
There shall not any man be able to stand before thee. Literally, no one shall set himself up against thee, i.e; successfully resist thee (ἀντιστήσεται, LXX). As I was with Moses. Literally, as I have been with Moses: that is to say, was with him and remained with him unto the end. The continuity of the work of God under the old dispensation is thus as clearly marked as that of the new in Matthew 28:20, and John 20:21-43. The promises made to Abraham, the law given to Moses, the gift of a new life in Christ, are so many parts of one great work, and that work the regeneration of mankind. I will not fail thee. Literally, I will not be weak towards thee, relax towards thee. God is ever the same, If His attitude to us be altered, it is not He who has changed, but ourselves.
Be strong and of a good courage. Literally, be strong and vigorous. The word does not refer so much to the character of Joshua as to his actions. He was to be a man of action, alert, prompt, ready to act when occasion demanded (see Deuteronomy 31:6, Deuteronomy 31:7, Deuteronomy 31:8, Deuteronomy 31:23). Which I sware unto their fathers (see note on verse 3).
Be very courageous. The word is the same as is translated "be of good courage" above. Knobel remarks that the phraseology here is similar to that of Deuteronomy, but "strange to the other Books" of the Pentateuch. This may be from the fact that Deuteronomy is throughout hortatory, while the other Books are historical. But the recurrence of the hortatory phrases of Deuteronomy here is at least remarkable (see verse 3). Prosper. Rather, perhaps be wise (cf. Deuteronomy 29:9, though, according to Calvin, the word means, "not only to act prudently but successfully"). The only true Wisdom is that obtained from God, whether in answer to prayer, or in meditation on His law (see 1 Corinthians 1:17-46; 1 Corinthians 2:12-46; 1 Corinthians 3:19).
This book of the law. The law was, therefore, embodied in a written document when the Book of Joshua was written; and as the antiquity of this Book may be regarded as proved, we may quote thus an early authority for the genuineness of at least some portions of the Pentateuch. There was a "book of the law" in Joshua's time, according to this early testimony, and we may conclude from verses 3-7 that Deuteronomy formed a part of it (see also Deuteronomy 17:19 for a similar precept. And for the fact see Deuteronomy 31:24-5). Meditate therein (cf. Psalms 1:2, Psalms 63:7, Psalms 143:5, in the original. Also Deuteronomy 31:26). Observe to do. Literally, keep to do, thus impressing on us the care necessary in deciding on our actions. All that is written therein (cf. for the expression Deuteronomy 28:58, Deuteronomy 28:61; Deuteronomy 29:19, Deuteronomy 29:20, Deuteronomy 29:26; Deuteronomy 30:10). Shall have good success. The word is the same as is translated "prosper" above, and not the same as that rendered "prosperous" in this verse. "Men," says Calvin, "never act skilfully, except in so far as they allow themselves to be ruled by the Word of God." Have I not commanded thee? "An emphatic inquiry is a stronger form of affirmation, and is generally employed by those who wish to infuse into another courage and alacrity" (Michaelis). Moreover repetition is a remarkable feature of Hebrew composition, as we may observe from the second chapter of Genesis onward, and is designed to give emphasis to what is commanded or related. Calvin would lay stress on I: "Have not I commanded thee?" But this is not borne out by the Hebrew.
HOMILETICS
The source of Joshua's confidence.
I. HE HAD BEEN CHOSEN BY GOD. Moses was dead, and Joshua's heart might well have failed him. For the great lawgiver had found the task of leading the Israelites from Egypt to the borders of the promised land too much for his strength and spirit (Exodus 18:13-2; Numbers 11:11-4; Deuteronomy 1:9-5). Constant rebellions and murmurings had weakened his hands. "They provoked his spirit, so that he spake unadvisedly with his lips (Psalms 106:33), and in consequence he was not permitted to lead them into Canaan. To Joshua a harder task was assigned. He was not only to lead the Israelites, but to lead them in battle, and against foes more numerous and better prepared for war than themselves. Yet the sense that he had been marked out for the task, as well as his determination to obey the orders he had received, sustained him. He was never known to waver but once (Joshua 7:1-6), nor did the confidence of his followers in him ever falter. So may all those who have received a charge from God rest assured that they will be able to execute it.
II. HE REPOSED UPON GOD'S PROMISE. He "believed God," and it was not only "counted unto him for righteousness," but his faith led him to victory. Nothing could have nerved him for such a task but the consciousness that God was with him. For he had no personal ambition (Joshua 19:49), such as often stimulates men to great tasks. Thus the Christian warrior of today, who contends not for himself but for his Master, may emulate Joshua's courage and confidence, for the same promises are his as were Joshua's (Hebrews 13:5, Hebrews 13:6; Ephesians 6:10; 2 Thessalonians 3:3).
III. HE WAS DILIGENT IN THE STUDY OF THE SCRIPTURES, AND HE GUIDED HIMSELF BY THEIR INJUNCTIONS. He had only the law of Moses, but he kept it (Joshua 5:1-6; Joshua 6:1-6; Joshua 7:1-6). He had been warned to extirpate the Canaanites, and he obeyed the command to the letter (Joshua 10:1-6; Joshua 11:15). The Christian who would conquer in his conflict with the powers of evil must be diligent in his study of God's Word, and careful to frame his life by its precepts. He must "meditate therein day and night (cf. Psalms 1:2; Psalms 119:1; 97-99; also Deuteronomy 4:9; Deuteronomy 11:18-5; Deuteronomy 17:18, Deuteronomy 17:19), and must take heed to carry out the lessons he has learned."
HOMILIES BY E. DE PRESSENSE
A renewed covenant.
The covenant made with the patriarchs, and afterwards with their descendants when they came out of Egypt, is here renewed in almost the same words. The promises are identical (Joshua 1:4, Joshua 1:5), and also the conditions of their fulfilment, which are summed up in fidelity and obedience: "Observe to do according to all the law which Moses my servant commanded thee" (Joshua 1:7, Joshua 1:8). This renewal to each generation of the covenant between God and His people is a law of religious history. It results both from the nature of that covenant and from the character of those who enter into it.
I. This alliance is, in its essence, THE RESTORATION OF THE BOND OF LOVE BETWEEN MAN AND GOD, by the obedience of faith. Now love is a feeling which needs to be constantly renewed. The love of one generation will not avail for the next. It must be rekindled and find fresh expression.
II. The covenant must be made between the true God and man made in His image; IT MUST BE SPIRITUAL AND SPONTANEOUS IN ITS CHARACTER. It cannot be signed upon parchment or graven in the insensate stone; it must be written upon living hearts. Hence it ought to be perpetually renewed, though it gladly avails itself of the strengthening influence of its glorious antecedents. It recognises as its essential principle the free and sovereign initiative of Divine love. "We love him because he first loved us" (1 John 4:19). Nor is it enough that this Divine covenant be renewed with each successive generation; it must be entered into by every individual sad. This was true, indeed, in relation to the higher religious life, even under the old covenant. How much more under the new—the covenant of the Spirit—which is ratified not by circumcision but by conversion. "Except a man be born again he cannot see the kingdom of God" (John 3:3).—E. DE P.
HOMILIES BY R. GLOVER
The leader's promise.
Such is God's word to Joshua when commencing his great task. He needed the urgent precept and the supporting promise. He was no youthful dreamer, but one long past middle life, who had no exaggerated estimate of Israel's faithfulness, and no illusions about its task. He needed, and here he gets, the quickening influence of a sacred charge. As God spake to him, so he would speak to all who are constrained by a sense of duty to God or man to undertake some task that seems beyond their powers. Let us take its general lessons to all.
I. HEROES PASS AWAY, BUT THE POWER THAT MADE THEM STILL REMAINS. When Moses left his task it seemed as if the work must come to a stand. Where should they find such grace again? or how could they do without it? Such a combination of courage and meekness, faith to follow anywhere, patience with those who had hardly faith to follow at all; such wisdom, such love—could it be repeated? could it be dispensed with? Especially now, when the finish of their great enterprise was so full of difficulty. They know little of the human heart who imagine that Joshua could gaily assume the responsibilities of his command. They who enter into great wars "with light heart" do not take long to gather heaviness. And Joshua, advanced in life, acquainted with the difficulties of his task, doubtless was tempted to feel that with Moses the heroic age had ended, and prosaic common life alone remained. Probably the people shared this feeling; and with the departure of this great hero there was the feeling that all greatness and glory was gone. The first thing that will quicken men with hope is this—heroes leave us, but God remains. Before the special promise will operate its special comfort there must be this general thought of comfort cherished and realised. And we all shall be prepared to realise the promises which suit ourselves, if we realise that amidst all changes God remains unchanged, and whatever leaves us He abides. We are all apt to say that former times were better than the present; to imagine that former greatness cannot be grown now; that grandeur of thought, saintliness, courage, will come no more "to dignify our times;" that there was special grace vouchsafed to past ages which made them rich, and which has evaporated long ago. Churchmen look back to the Fathers; Dissenters to the Reformers of the Church. Now the martyrs of the ancient days, now the stalwart heroes of Puritan times, are gilded with our reverent memory; and then rises the pensive thought that "the tender grace of the day that is dead" will never return. "As I was with Moses, so will I be with thee." Revere the saintly past, but recognise the Divine present. The great ones have gone; that which made them great remains. The fixed constancy of their maturer service makes us forget with what gradualness their characters grew. How by lowly ventures, by difficult waiting, by support only sufficient to prevent despair, they rose step by step; God's grace entering them ever the more largely and obeyed ever the more fully. So, blade to ear, ear to full corn in the ear, their character grew; and so may ours. Today the Spirit of all grace broods on humanity, kindling all wakeful spirits, entering and employing them. Still Christ's love helps and harbours all. The peculiarities of the nineteenth century do not enfeeble God. And He is here, fresh and strong today. He will hallow, not equalise, varieties of constitution; will not make a Joshua into a Moses, nor an Elisha into an Elijah; but with special grace for their special task will equally endue each. Despair not of God's Church; tremble not for the ark of God; despair not of our country, or of mankind. Whoever, whatever has gone, God remains. "As He was with our fathers, so He will be with us."
II. WITH EVERY DUTY COMES THE POWER TO DO IT. "I will not fall thee, nor forsake thee." If the first clause of the text promised the presence, the second pledges the power and help, of God. He will be with Joshua—not merely in sense of ubiquity, but in sense of interest; not to watch faults and failures, but to prevent them. There was the fear that in this enterprise many things might "fail" them. The people's courage might fail; they might withdraw from allegiance to him; his wisdom might be at fault, his endurance might fail. But God comes in and says, "I will not fail thee." Will disappoint no expectation, withhold no needed help; will not fail you when you are weak, nor forsake you when you are faulty. With the duty there will be the power, for God will not fail us. There is no part of the gospel more necessary or more sweet than this—that with duty power always comes; they walk hand in hand. The moment the Saviour's precept makes it the man's duty to stretch forth his hand, that moment he has power to do it. When the disciples are bidden to feed the multitude they have power to do so. The acceptance of a charge opens the heart to God, and He floods it with His grace. If the disciples are sent out to cast out devils they have the power to do so, for God does not fail them. They never get power apart from Him, of which they can be conscious and proud. But He is there—by them, in them; and when they are feeling all weakness, and unfitness, He, not failing, charges them with all the grace they need. You are called to confess Christ; to forsake some pleasant or profitable course of evil; to stand alone; to take up some forlorn hope of philanthropy … and you feel no strength, energy, vigour for your task. Take this comfort: with duty there invariably comes the power to discharge it. "I will never fail thee, nor forsake thee." Observe lastly—
III. COURAGE IS THE SUPREME REQUIREMENT OF GOD'S SAINTS, AND STRENGTH GOES WITH IT. "Be strong and of a good courage." It is striking how large a place exhortations to courage hold in all the Bible. "Add to your faith, courage" (not virtue), says Peter; and so saying sums up many testimonies. You cannot easily count the "fear nots" of the Bible. And these are not merely soothing words, calming solicitude, but quickening words, calling to conflict and to victory. Take the eleventh chapter of Hebrews, and you will find that in almost every instance in which the writer attributes men's greatness to their faith he might have done so with equal truth to their courage. Fear is the parent of every kind of vice; fear of conflict, fear of shame, fear of failure, fear that God will leave fidelity unrewarded and prayer unanswered. "They were afraid to confess him," says the Evangelist of those who sold their birthright for a mess of pottage. "I was afraid and went and hid my talent." Fear exaggerates difficulties, murmurs at duties, shrinks from reproach, postpones duty, then neglects it, and then hates God with the bitterness of despair. Be of good courage. If seeking God, seek hopefully, expecting to find Him. If distressed with doubts, face them bravely, and calmly wait the rising of the broader light which will include all that is best of old and new. Are you afflicted, bereaved, and broken? Be brave and of good courage. Look the grave in the face, and summon your energy to meet the falsehoods of despair. Are you failing—"feet almost gone," "perplexed," and all but in despair? Be of good courage, for hardihood of spirit, while it is needed, is sufficient for what you have to do. Strength goes with it. The momentum of a projectile is the product of its mass and velocity; and a lighter ball, if driven with greater force, will do all the work of a heavier one that moves more slowly. And this law of mechanics is true of souls. There is many a soul light, fragile, weak, but which hurls itself with energy against resisting forces, which has a power of overcoming far in excess of that possessed by many stronger and lordlier natures. Be strong and of good courage. If God appoints the task and leads the way, you are in a course in which fear of failure is superfluous. Let the eye be brighter; go not to your task burdened with melancholy of dark foreboding. Courage gladdening, strengthening you is duty and strength in one. Joshua obeyed the precept, and exceedingly abundantly above all he thought realised the promise. Let us act like him, and then from a pinnacle of high performance and blest success we shall look back and praise our God for the "faithful word on which he caused us to hope."—G.
HOMILIES BY S.R. ALDRIDGE
The study of the Bible.
Who without secret misgiving could succeed to the position of Moses, that large-hearted, clear-sighted, faithful servant of God? How overwhelming the anxiety of him who would aspire to be leader of the Israelites; a fickle people who, "like bees about to swarm, were ready to alight on any bough." He who summoned Joshua to occupy the vacant post promised to stand by and strengthen him. He gave him the direction contained in the text, to study well the book of the law. He seemed to say, "Take it; it shall be thy food, live upon it: carry it as a torch, and it will illumine thy pathway in the thickest darkness: in the vigour of thy manhood it shall be thy wand of truth to scatter doubt and error from before thee, and it shall be a staff to sustain thee in the decrepitude of age." Surely the advice given to Joshua is applicable to all who are in positions of responsibility or perplexity. How fitted for the young! What better can any of us do than seek wisdom at the oracles of God? Let us group our thoughts under three headings.
I. MEDITATION.
1. Its subject-matter. "This book of the law." This recommendation stamps the Pentateuch with authority. Joshua was favoured with direct communications from the Almighty, sometimes by an inward revelation, sometimes by the appearance of an angel in visible form. He could also consult the wishes of God by means of the high priest's Urim and Thummim. Yet was he to study the written word. Meteoric flashes were not to make him careless of the steady light that burned in the lamp of God's truth. Provision was made for a public rehearsal of the law every seven years, at the Feast of Tabernacles (Deuteronomy 31:10), and it was the duty of a king on ascending the throne to write out a copy of the law (Deuteronomy 18:18). How intense should be the eagerness with which we meditate on the whole Bible. The rapturous strains of the Messianic prophets, the simple and sublime gospel narratives, the epistles—those commentaries on the preparatory dispensation and on Christian doctrine—do not all these "testify" of the Saviour? Well may we "search the Scriptures." Consider the fitness of the Bible to be a general textbook. It contains lessons suited to all capacities; the flowing river for the man, the purling brook for the little child, doctrines for the learned, pictured stories for the common people. It contains all truth needful to make us "wise unto salvation," and contains it in a compact form, so portable that each may have a Mentor always at his side. It tells us things of the utmost importance which we could not know without it; and it comes in to verify the conclusions of our reasoning. It lends to the utterances of conscience the might of Divine testimony.
2. The character of the meditation enjoined. Constant—"day and night." So close a companion that it was not to "depart out of his mouth." It should become his mother tongue; his speech should be redolent of the law. Constant reading alone can make us familiar with the contents of Scripture, so as to be well equipped at all points for the Christian warfare. Many knotty questions would Joshua have to decide; and many are the occasions on which men err grievously through "not knowing the Scriptures." The command of the text implies that it was to be no formal perusal, but an endeavour to grasp the real meaning of the law. Glancing at the pages of the word can do little good; we want to enter into and imbibe the spirit of that we read. A good plan to read the Scriptures regularly through. There will be many an oasis in what we called a desert, and many a pretty flower on what we deemed only a sterile rock. It is profitable to read "at morning and at night." He is well armed for his struggle with temptations and annoyances who goes to his work fortified by previous study of the Scriptures; and after the battle of the day is over, when the shadows of evening surround him or the gloomier shadows of trouble threaten to enclose him, there is naught so effectual to dissipate the darkness as the kindled rays of the heavenly lamp. Then "at evening time it shall be light."
II. ACTION. Meditation is to be followed by appropriate conduct. "That thou mayest observe to do according to all that is written therein." The inference is plain—that the law contains, as we should expect in a law, precepts to be observed. And the whole Bible may be considered as a law. There are general regulations and positive institutions. "This do and thou shall live" is common both to the Old and New Testament, the difference being in the things to be done, and the spirit that is to characterise the doing thereof. We may test the value of our meditation by the obedience which results. Obedience is a proof of holding the things read in due estimation. "Why call ye me, Lord, and do not … say?" Obedience springs from faith, a hearty acceptance of the will and ways of God. Obedience brings its own confirmation of the truth. "If a man love me, he will keep my words, and my Father will love him, and we will come unto him." "If any man will do his will, he shall know of the doctrine whether it be of God." "Hereby we do know that we know him if we keep his commandments." Obedience is to extend to the smallest matters. "Observe to do according to all." The only question with Joshua to be, "What is written in the law? how readest thou?" We do not plead for the "letter" as against the "spirit," nor forget that many Scripture precepts are expressed in a general form, and one must be compared with another to ascertain the intention of our Lawgiver. But many persons are for drawing distinctions, for keeping greater and violating lesser commandments. Some will compound with God. These ordinances they will observe, those they will neglect. Such resemble the strangers imported into Samaria, who "feared the Lord and served their own gods" (2 Kings 17:33). A little Christian service and a little idolatry, a little self denial, and a little worldliness to make the former palatable. We see the necessity of the frequent injunction, "Be strong, very courageous." Joshua would have often to act in opposition to the prejudices and desires and clamours of the multitude. He who will follow Christ must "be courageous," must be prepared to act in the teeth of worldly wisdom, to forego "good openings," to refuse to give dishonest measure, though his gains be thereby slow in accumulating. We want a knowledge of the Bible, not merely as words and sentences but as influential principles. Not the Hebrew and not the Greek do we want so much as a translation of them into thought and feeling and conduct. He has not read his Bible to good purpose who has not repented of sin and thankfully accepted God's well-beloved Son as his Saviour, his Redeemer "from all iniquity."
III. PROSPERITY. The reward of obedience.
1. Regard prosperity, first, as the natural consequence of noting on good advice. The rules framed for the guidance of the Israelites evince consummate wisdom. Experience proved how disastrous was any attempt to depart from the lines of procedure there laid down. And many familiar instances show that, in modern days, he who steers by God s compass and chart is preserved from many rocks and shallows, and is most likely to reach the haven of his legitimate desire. A pure, temperate Christian life is likeliest to win real success in any department of activity.
2. Regard prosperity as a promised result. He who consults Omniscience is helped by Omnipotence. A finger post may indicate the way, it can do no more. God is a living Guide; he has written directions and he aids in the performance of them. "No good thing shall fail of all that he has promised concerning us." "Seek first the kingdom of God, and all other things shall be added unto you." Blessed is the man whose "delight is in the law of the Lord," so that "in it he doth meditate day and night, he shall be like a tree shall prosper" (Psalms 1:2, Psalms 1:3).—A.