THE CALL TO WAR, AND THE RESPONSE
CRITICAL NOTES.—
Joshua 1:1. And it came to pass after—Vayehi achrea.] The conjunction indicates that the history is a continuation of Deuteronomy. This suggests that Joshua was probably the writer of the last chap. of Deut. He takes up and carries on his own record from the point where he left off recounting the death, burial, and character of Moses. After the death] Including the thirty days’ mourning,— Deuteronomy 34:8. Moses’ minister] Not the servant, but “the adjutant,” chief helper. The Seventy translate τῷ ὑπουργῷ. The formal appointment is reported, Numbers 27:15-23.
MAIN HOMILETICS OF THE PARAGRAPH.— Joshua 1:1-2
THE WAY OF GOD IN HIS PURPOSES
The Divine purpose was to bring the children of Israel onward into Canaan. Moses was just dead; Joshua is here called to succeed him. This juncture gives us interesting light on the plans of God, and man’s relation to their fulfilment.
I. God’s plans are not dependent on men. When Moses dies, He has Joshua ready. The halt in the plains of Moab has in it nothing of hesitancy, but merely sufficient of decency. There is no halting in God’s purpose till another leader can be found. Joshua was prepared in his own mind and consciousness. Past counsel with Moses had made him familiar with God’s way and will. Past victories had given him confidence in God. Past communications from God had pointed to his leadership. Thus, forty years before, “Rehearse it in the ears of Joshua.” (Exodus 17:14.) Joshua was equally prepared in the minds of the people. They had seen God giving him victory over Amalek at Rephidim. They had seen him honouring God when the multitude were disobedient. He had no part in the folly of Aaron and the people at Sinai. (Cf. Exodus 32:17.) Caleb and he had stilled the murmurs which followed the report of the spies. They had seen him openly honoured by Moses. (Deuteronomy 31:7-8.) They had seen him thus honoured by God. (Numbers 27:18-23; Deuteronomy 31:14-15.) Thus there could be no question, with either Joshua or the people, who was to succeed Moses. The work never halted. From this promptitude of Providence learn—
1. That no man is necessary to God.
2. That the work of the godly man is not suffered to collapse. Such workers are not like children in the winter, engaged in making mere snow men, which the first sun shall melt away for ever. He who labours within the scheme of God’s purpose, necessarily works for immortality.
3. A succession of able men, in Divine works, is a token of God’s continued interest in and presence with a people.
II. God’s plans are, sometimes, BEST ADVANCED by the removal of men who have been eminently useful. Moses was not to enter the promised land, and no advance could be made while he lived as leader. He thus barred the way. In addition to this, Moses was not the man for the future. He had been the best of men for the past. Moses was best to stand before Pharaoh; Joshua before the Canaanites. Moses was fittest for the sea and the wilderness; Joshua for the fortified cities. Moses was the right man to lead the people out from slavery in Egypt; Joshua was the best to organise them into civilised life. Moses had, indeed, shewn neglect as to organisation when in the wilderness; Jethro had supplied a deficiency in his management.
1. To die in the midst of work is not to have lived in vain. You make way for others.
2. The mistakes of our lives are not less harmful because God uses our work generally. Meribah was still a blunder and a sin.
III. God’s plan sometimes shews the inferior man succeeding where the more eminent man has failed. “The Lord spake to Moses’ minister, Moses is dead, now therefore arise, go over,” etc. We do not know what or who is most helpful to success. We often fail to discern success when it does come. Winter is as much a success as spring. The frost and the sun are alike God’s prophets to the vegetable world. The night is as much inspired to preach as the day, and it too has blessing. In a world of sin, it may be that disease is more successful than health.
1. Work on, whoever you are. You may not be as Moses, who was learned in all the wisdom of the Egyptians, and trained for forty years at the back of the desert. You may be only as Joshua, who was simply a liberated slave, with “good parts” about him. Work on, for you may succeed where better men fail.
2. But let not him who happens to be working in the hour of success forget the labour of his predecessors. Joshua’s work was simply the harvesting; the tilling and sowing and weeding had been arduously completed by Moses.
IV. The fruit of God’s plans, though developed very humanly and naturally, IS STILL A GIFT. “The land which I do give.” The corn may be the natural result of cultivation, yet it is the gift of “the Lord of the harvest.”
V. God’s plan and its issues have their HIGHEST RELATION not to one man, or two, but to men at large. “Which I do give to them, even to the children of Israel.” This is no mere question of Moses versus Joshua. The land is for Israel; God’s gift to the nation. The honour of Moses, and the prestige of Joshua, are, comparatively, small things. God’s great idea is gifts and blessings for the people. Nor should we read this even as a question of Israel versus Canaan. It was for the good of men generally that Israel should enter in. It was for the welfare of the generations to come that these idolatrous Canaanites should be rooted out. This nucleus of idolatry must be broken up and scattered, for the sake of the future world. A nation worshipping God, and making way for the Saviour, must be planted here instead. Such is the plan of the Gospel. It is for no caste of bishops or priests. Individuals and classes are mere items in the great account of humanity. It is for no denominations, as such. The Gospel is “Peace on earth, and good will towards men.” Oh for the day when men will take larger views of the love of God! Amid the profound mysteries of one elect nation we have revealed in exceeding clearness the Gospel-spirit of God’s love to the whole human race.
SUGGESTIVE COMMENTS ON THE VERSES
Joshua 1:1-2. Instead of looking at the passage in its connection with both Moses and Joshua, it may be taken in relation to the call of the latter only, shewing thus Jehovah’s selection of human instruments.
I. God’s choice of men for His service has regard to temperament and disposition. Joshua’s military instincts (Exodus 32:17); his boldness and firmness; his unselfishness (chap. Joshua 19:49-50); his power of personal influence (chap. Joshua 24:31).
II. God’s choice has regard to previous training. Joshua had been for forty years a responsible leader and ruler (Exodus 17:9-10; Numbers 13:2-3; Numbers 13:8).
III. God’s choice has regard to past character. Joshua had been zealous for God’s honour. He had shewn holy faith. He and Caleb had stood alone confronting the people. Milton’s Abdiel—“Among the faithless.” Bk. V.
IV. God’s choice has regard to the work to be accomplished. To eject the Canaanites, a soldier was needed. For the Pentecostal sermon, impetuous Peter is chosen; for the great mission in Asia Minor and Southern Europe, ardent Paul; for the testimony on the plain of Dura, the three inflexible Hebrews; for winning the favour of Artaxerxes, the devout, yet courtly Nehemiah. The man and the emergency must correspond. Omnipotence never chooses to waste itself on human awkwardness. God cements things that fit. The man who is inapt has need to pray for the Divine training of himself ere he can expect the Divine blessing on his work.
1. Whom the Lord calls He also qualifies.
2. Where He entrusts men with authority, He procures them respect.
3. Where He sends them into conflict, He secures them victory.
4. Where he gives them victory, He intends them to take possession.
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1. He that was here called to honour had been long bred to business. Our Lord Jesus Himself took upon Him the form of a servant, and then God highly exalted Him.
2. Those are fittest to rule that have learnt to obey.
3. He that was to succeed Moses was intimately acquainted with him.”
“Well doth Joshua succeed Moses. The very acts of God of old were allegories. Where the law ends, there the Saviour begins. We may see the land of promise in the law: only Jesus, the Mediator of the New Testament, can bring us into it.” [Bp. Hall.]