Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadPulpit Commentary - Joshua 1:10 - 1:15
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Jos_1:10
Then Joshua commanded the officers of the people. The Shoterim, a term derived from the same root as an Arabic word signifying "to write." Different ideas have been entertained of their duties. Keil, Jahn (Hebrew Commonwealth), and others believe that they were genealogists; but it seems more probable that their original duties were to keep processes and minutes, and that, like our Indian "writers" and the "Master of the Rolls" at home, they exercised some kind of judicial functions, with which, moreover, active duties were sometimes combined. The idea that they were genealogists is contrary, as Gesenius shows, to the context in many places. Thus in Exo_5:6-19, they seem to have had to see that the specified tale of bricks was delivered up; and we know from the recently deciphered Egyptian inscriptions that very accurate registers of such matters were kept. In Deu_1:16 (cf. Deu_16:18; Jos_8:33; Jos_23:2; Jos_24:1, etc) they appear to have exercised judicial functions in connection with the "princes" (not "captains," as in our version, which would lead to the idea that they were military officers). In Num_11:16 they are connected with the elders. In 1Ch_26:29 they seem again to have exercised judicial functions, whereas in 2Ch_26:11 their duty appears to have been to keep the muster rolls. In Pro_6:7 we find them once more with active duties as in the text. The LXX. equivalent; γραμματεύς , is rendered in Act_19:35 by "town clerk," an officer with active as well as merely secretarial duties. Here they seem to have acted as officers of the commissariat, civil and military functions being naturally largely interchangeable in the then condition of the Israelitish people, just as they were in the early days of our Indian empire.
Jos_1:11
Prepare you victuals. Literally, game, the term being applied to meat obtained by hunting. Thus it is applied by Isaac to Esau's venison in Gen_27:1-46. Here it means food of any kind, but especially animal food. It is therefore obvious that the miraculous supply of manna was soon to cease (cf. Jos_5:12). Within three days. Much difficulty has been created here by the fact that another three days are mentioned in Gen_3:2 as elapsing after the return of the spies, which has been supposed to have taken place between this command and the period then mentioned. Three more days were spent (Jos_2:22) by the spies in eluding the pursuit of the men of Jericho—one day in going thither, and one more in returning to Moses. Consequently eight days, if not more (see Jos_3:7), must have elapsed between this proclamation and the actual crossing of the Jordan. But when we remember that the Hebrew language possesses no pluperfect tense, that there are many instances, such as (very probably) Gen_12:1, and more certainly Gen_3:1, Gen_6:6, Gen_20:18, Gen_26:18, Gen_26:32, where the Hebrew narrative has clearly departed from the chronological order, and that the chronology is obscured by this chasm in the Hebrew linguistic system, we may suppose that the narrative in the second chapter is parenthetical, and relates to events which occurred before the occasion now spoken of. This is the view taken by Josephus and the Rabbis, and our translators have adopted it in the margin—a proceeding which, as their preface shows, may frequently be held to imply that in their opinion it is the preferable interpretation. It is energetically impugned by Keil, who maintains that there are insuperable difficulties in the way of this arrangement. He does not, however, make out a very powerful case against the simple explanation of Cornelius a Lapide, that the spies left the camp on the 3rd Nisan, returned on the 6th, that Joshua gave his order on the 7th, and that on the 10th (Jos_4:19) the crossing was effected. Stripped of all verbiage, Keil's argument appears to amount simply to this, that it was not likely that the account of the narrative would be thus interrupted by an account of a transaction out of its proper chronological order. It may be added that it seems doubtful whether we must not render the word ìîÇø in verse 12, by the pluperfect, for it seems very probable that the word of command to the two tribes and a half who had obtained their inheritance beyond Jordan had been given before this, and that therefore it may have preceded the command given to the spies, in which case one of Keil's chief objections fails to the ground. Other explanations than that of Cornelius a Lapide have been suggested. Thus Kimchi supposes that the spies left on the 5th Nisan and returned on the 8th; while Masius supposes that they were sent out simultaneously with these orders. Augustine's explanation, that Joshua did not speak by revelation, but was influenced by human hope, is noticeable, as proving that the early fathers did not always take the strictest view of inspiration.
Jos_1:12
And to the Reubenites, and the Gadites, and the half tribe of Manasseh (see Num_32:1-33). We have here a remarkable instance of undesigned agreement between the various books of the Old Testament: one of those signs of the genuineness of the narrative which would be almost impossible to a compiler of fictitious records. We are told in the passage just cited that the reason why these particular tribes desired an inheritance on the other side Jordan was because they were particularly rich in cattle. Now we learn from other passages that this region was—and travellers tell us that it is to this day—a region particularly suited for pasture. The 'Jewish Chronicle,' in December, 1879, mentions a scheme projected by Mr. Laurence Oliphant for colonising this district for agricultural purposes under the auspices of a company. The "fat bulls of Bashan" were almost proverbial in Scripture. Mesha, king of Moab, was a "sheep master," we read (2Ki_3:4), and his tribute, rendered in sheep to the king of Israel, was a very large one; especially when we remember that Moab was at that time but little larger than an ordinary English country (see also Deu_32:14; Eze_39:18). The land to the east of Jordan bore the name Mishor, or level land, as contrasted with the rocky region on the other side of Jordan.
Jos_1:13
Remember the word. The substance, and not the ipsissima verba, of the directions of Moses in Num_32:1-42. is here given (see also Deu_3:16-20). Hath given you rest. Perhaps, rather, hath caused you to rest—hath permitted you to settle; though the LXX. here has κατέπαυσεν , and the Vulgate, dedit vobis requiem (cf. Heb_3:11-18; Heb_4:1-11; and Psa_95:11). This land, i.e; that in which they then were, on what we call the further side of Jordan.
Jos_1:14
Armed. This word, translated harnessed in Exo_13:18, only occurs besides here in Jos_4:12, and in Jdg_7:11. In the first cited of these passages it has given rise to much discussion among those whose studies have been confined to the text of the English Bible, excluding even the margin. But its meaning is much debated among scholars. There seems no authority whatever for the translation armed or harnessed. We must either take it
(1) to mean in five divisions, the usual manner of marching under Moses (see Num_2:1-34), "divided into centre, right and left wings, van and rear guard" (Ewald); or
(2) fierce, eager, brave, from a Semitic root found also in the Arabic. So Rosenmuller and Gesenius—who does not, however, as Keil asserts, derive the word from çÈîÇùÑ to be fat, but from a root akin to çÈîÈñ violence, and çÈîÅõ to be pungent. The former refers to the parallel passage in Num_32:17, where for çÂîËùÑéñ we find çËùÑéñ quick. The first interpretation is rendered probable by Num_2:1-34; where the order of march is described as a fivefold order, and by the similarity of the word to äÈîÅùÑ five, and is not excluded by Jdg_7:11, where the army, though disorganised, may have still been arranged in its fivefold divisions. The fact that there is an Arabic word, almost precisely similar, which is applied to the fivefold division of an army, makes it almost certain that this is the true meaning. But some scholars prefer to render it "brave," or "eager for war" (cf. çìåÌöÅé Jos_4:13). This last word is also found in the parallel passages in Num_32:1-42. and Deu_3:18-20. Its original meaning is expeditus—unencumbered. See note on the last-mentioned passage. All the mighty men of valour. The number of fighting men in these tribes would be, from a comparison of Num_26:7, Num_26:18, Num_26:34, remembering that half only of the tribe of Manasseh must be counted, between 110,000 and 111,000. But we read in Jos_4:13 that 40,000 only of them went over. Above 70,000 must have remained behind to guard their women, children,and flocks, a precaution both reasonable and necessary. So indispensable, in fact, was it, that in this apparent discrepancy we may find one of the strongest proofs of the genuineness of our narrative. For, as Calvin remarks, in a country not yet pacified, all the women and children would infallibly have been massacred had they been left unprotected.
II. WE NEED PROVISION FOR THE WAY. Without meat we should "faint by the way." But we have "meat to eat" that the world "knows not of," even the flesh and blood of Christ. And this we must "prepare;" that is, we must take pains to obtain it. "This kind goeth not forth but by prayer and fasting," and by endeavours to serve Christ. Whether in the sacrament of His love, or in any other way in which He vouchsafes to impart His humanity to us, there needs on our part
(1) an earnest petition for the gift;
(2) steady self denial in our lives;
(3) steadfast efforts to do His will.
It is remarkable that the miraculous provision failed as soon as there was no more need for it. So exceptional provision for our spiritual needs is withdrawn so soon as we find ourselves within reach of the means of grace. These we must use with due diligence and forethought if we would derive benefit from them.
III. WE FIGHT, NOT FOR OURSELVES ALONE, BUT FOR OTHERS. The two tribes and a half had received their inheritance, yet they were not allowed to settle down in it. They had been solemnly bound to help their brethren. Nor may we Christians sit down in the exclusive possession of religious privileges, but must impart them to our brethren, whether
(a) by nature, as the heathen, or
(b) by grace, as in the case of Christians less favoured than ourselves.
We cannot cease our labour till they are as well off as we. Thus the duty is incumbent upon us of cooperating in every good work, whereby the temporal or spiritual benefit of others is attained.
IV. EACH HAS HIS APPOINTED TASK. As Christ gave to His disciples to set before the multitude (Joh_6:11, etc), so Joshua "commands the officers" to "command the people." All are not apostles or prophets, but each has his proper office in God's Church. Some are set over the flock to guide and exhort them, while others have to listen and carry out the voice of exhortation. They were to go up chamushim, in battle array (verse 14), with van and rear, with wings and centre, each in his appointed rank. And we, too, shall only throw the army of Jesus into disorder if we fail to keep the place which God's providence has assigned us.
V. SOME, BY THEIR POSITION, ARE DENIED A PART IN THE GENERAL CONFLICT. As Christ forbade the demoniac to attach himself to His person, but bade him "go home to his friends", so there are those, like the women and children here, whose work for Christ is the simple discharge of domestic duties, whom Christ has not called to any more public efforts in His cause.
I. IN REALITY, NO SECTION OF GOD'S PEOPLE CAN LIVE AN ISOLATED LIFE. It would he vain for the Reubenites to dream that they could rest at ease under their vines and fig trees. The defeat of their brethren would recoil upon them, and should the Canaanites be victorious the Reubenites would quickly find themselves driven out of the land. And it is the same with the Church—each for all, and all for each; this is the Church's motto. Therefore it is that all should rally round the great standard of the army.
II. FOR ANY SECTION OF GOD'S PEOPLE TO ISOLATE THEMSELVES in their prosperity is not only the sure way to impoverish and ultimately to ruin themselves, but it is TREASON TO THE KING OF THE SPIRITUAL KINGDOM; for it implies that the first object of desire is prosperity for themselves, not the glory of the King; that he is loved, not with a pure, but with a selfish love.
III. SUCH ISOLATION HARDENS THE HEART. It is a violation of the first law of the kingdom—the law of love. Its tendency is, as far as possible, to obliterate that law. It ignores the fact that we receive only to give again. Let us fully grasp, then, this great truth, that every blessing received is a trust placed in our hands only that we may diffuse it among our brethren. The applications of this great precept of Christian love are innumerable. Do we possess in large measure the good things of this world? It is that we may communicate to our less favoured brethren. Are we rich in spiritual gifts? It is that we may impart to those less privileged and of fewer opportunities than ourselves. And as we are indebted to the Church, so are we also to humanity, for are we not all one flesh? Hence the claim of missions, both at home and abroad, as a means of imparting the gifts of God already received by us to those who as yet are ignorant of them. Nor is this all. After having won the victory for ourselves, we have to begin the battle over again, and to suffer in sympathy with those who have yet the Jordan to cross. Let us never forget Him who left the blessedness of heaven to undertake our cause, and who, though He was rich, yet for our sakes became poor.—E. DE P.
I. THE DUTY OF THOSE MORE EARLY, OR MORE RICHLY BLESSED, HELPING THEIR LESS FAVOURED BRETHREN. There are those more and those less favoured. Those that attain the desire of their hearts much earlier and much more fully than their brethren. God does not divide His favours as a communistic philosopher would do. All are largely, but all unequally and diversely, blessed. So it happened here. The two and a haft tribes had got all their fighting over before the others had well begun. Had Israel entered the land of Canaan by the south, as they probably would have done if they had not shrunk from the enterprise on the return of the spies, then Judah would have been the first to find its home secure; and Reuben, Gad, and half Manasseh would have been the last if they still desired the district of Gilead. It is not the peculiar virtue of the latter that it should be earlier, nor any fault of the former that it should be later. It is due simply to their entering now from the east instead of from the south. So in the contrasted condition of these tribes we have but a type of the contrasted conditions of men. There are some have made their fortune by the time others are just beginning to struggle for it. To some, truth comes with clear evidence as a bright heritage of their youth, while others only reach it with protracted struggle. Some are favoured with a knowledge of the gospel, while others are in densest ignorance. Some nations have vast wealth of liberty and justice, when others are just beginning to achieve the first sweets of freedom. And in such circumstances the more fortunate are very apt to enjoy their comforts, regardless of the struggles of their brethren; just as these tribes might have argued with plausible ingenuity that they should be excused from rendering assistance to their brethren. The struggle with Bashan—that district which rises like an island of rock from the pastoral plains, and which is the great natural fortress, the "keep" of the whole district—had been arduous. The remains of the cities of Bashan, so strongly built that three thousand years has not been able to reduce them to ruins, show the energy and developed civilisation of their foes. There are not a few indications that the stress of the conflict fell on the two and a half tribes. How easily they might have been tempted to settle down, indifferent to their brethren's welfare. Besides, they had respectable excuses. Who would defend their wives and children when all their mighty men were across the Jordan? What would become of their cattle? What security was there against the Bedawin, then, as now, roving about intent on spelt? Might they not act as rear guard, and keep the communications open—secure a safe retreat? But Moses, Joshua, God, all expect the more to help the less fortunate, and the generous instincts of their own hearts assent to the doctrine, and the nobility of their action testifies to all posterity that privilege carries responsibility, and that all who have are bound to aid all who lack. "Go forth before your brethren armed, till the Lord hath given them rest." Let the upper classes of our country share rather than monopolise education, power, enjoyment of life. Let the rich aid the poor; the strong the weak. Let those who have the gospel help those who are in darkness to attain its light. The successful have a duty to the struggling to aid them, not feebly, but with their full strength. If this example illustrates the duty of the more helping the less favoured, it illustrates with equal clearness, secondly—
II. THE BLESSEDNESS OF DOING SO. One does not like to contemplate what would have been the results had they withheld their help. The Amorites, strong in their mountain fastnesses, the Canaanites—the race we know better under the name of Phoenicians, strong in their civilisation, wealth, commerce, maritime enterprise, inhabiting the seaboard plains—were not enemies to be lightly overcome. Ten out of the twelve spies—all brave men—reported the conquest impossible; and the other two hoped for it only because they had the faith that remembered nothing was impossible. What would have been the effect on the world if Phoenician religion, with its unutterable vileness and cruelty, destruction of morality and virtues in all their forms, had extirpated Hebrew religion, with its inspiration of virtue, truth, liberty, and all things high, one is content to leave unguessed. But Israel was fighting the world's battle of truth and righteousness against enormous odds, and the two and a half tribes nobly taking their share in the conflict. Observe what blessed results followed.
1. They had the reward of being grandly useful in the service they rendered. They did not fail, nor were discouraged until, as the result of three or four years of war, the whole land from Hebron in the south to Baal Gad in Lebanon was theirs. And God's people, God's Church, and God's Truth had an earthly house. The candle was set on a candlestick, and gave light to all surrounding nations and succeeding ages. Thy brotherly help, in whatever direction rendered, will never be in vain. Nothing has such success and so little failure as kindly help.
2. Their service resulted in the development of a finer brotherhood. Not a perfect one, as there will be too much occasion to mark, but yet a relationship in which there was on the one hand the genial interest we always take in those we help, and on the other there was the gratitude always felt where service is promptly and freely given. They know not what they lose who never render help. Serve and love your brethren and they will pray for you and love you, when perhaps their love and prayer will turn the scale between hope and despair.
3. There was developed in these tribes a noble sentiment of heroic patriotism. We make our acts: but our acts make us. And a noble deed increases the nobility of nature from which it sprung. The service now rendered by the tribes inhabiting Gilead lived in their memory, an inspiration to similar service. Gideon and Jephthah headed the tribes, and twice over delivered Israel from her oppressors. And in later times this same region gave Israel her grandest prophet—the great Elijah—who restored pure and undefiled religion to its throne. The service you render ennobles you, and makes you more capable of nobler service in all time to come.
4. There was the direct outward reward. They lost nothing by it even in material wealth. No enemy attacked their families. They brought back great store of spoil, more wealth than herding could have given them in the interval. And through all their future history the service now rendered by them was repayed to them. So that, though exposed in situation, the first to feel the brunt of the attacks of Syria and Ammon, they retained, by help of their brethren, their possessions and their freedom, right down to the days of Ahab. It is no slight reward which waits on brotherly kindness and charity, but one which makes men richer than with any wealth of selfishness they could possibly be. Go thou, and in thy sphere do as these tribes did—render prompt, willing, rich, lengthened service to your less favoured brethren, and "exceedingly abundant above all you ask or think" will you find your reward in heaven.—G.
I. A COVENANT REMEMBERED. If the Reubenites and Gadites had forgotten it, not so Joshua. Nor does God fail to recollect the vows we have made. As He recalled Jacob to a sense of his ingratitude and remissness (Gen_35:1), so He will not have us treat our promises lightly. It is part of the functions of a faithful leader to bring to light forgotten duties. A minister reminds his people of their engagements. What declarations of devoted adherence to Christ were uttered at conversion! how they bound themselves henceforth to live to the glory of God! The people's promises to God must be insisted on, as won as the cheering promises which God has made to them. Let us not be angry nor revile such admonitions as the preaching of the law instead of the gospel. An appeal was made to authority. The agreement had been a commandment on the part of Moses. Joshua enforced compliance therewith. On the same grounds we draw attention to the precepts of prophets and apostles, as well as to the direct dictates of the Lord. These holy men were inspired, and to dispute their utterances is to call in question the authority of the Master whose servants they were. Joshua thus sanctioned Moses as Peter afterwards bore witness to Paul (2Pe_3:15).
II. PRINCIPLES RECOGNISED IN THE COVENANT.
1. Favours merit some grateful return. The land of Gilead and Bashan was desired by these two and a half tribes on account of its fruitful pasturage. It was adapted for flocks and herds, and the sight of such fertile territory caused the owners of much sheep and cattle to be willing to settle down at once, rather than to occupy soft in the "land of promise" itself. Their request was not pleasing to Moses, as it seemed to put a slight upon Canaan, and to threaten a relapse into idolatry, beside the imminent danger of discouraging the rest of the Israelites, and so effecting by the wrath of God the utter extinction of the nation. Yet on the condition to which reference has been made the petition was ultimately granted. As they had achieved their desire it was rightly expected that they would render some proportionate recompense. And in similar method our heavenly Father deals with us today. We must be ready to cry with the Psalmist, "What shall I render unto the Lord for all his benefits toward me?" If more than others we have received, of us will more be required. Health and strength, wealth and position, learning and influence—not one of these gifts but entails a corresponding responsibility. If the conditions have not been stated in so many words, yet they are easily discoverable.
2. The priority of duty to pleasure. Before these armed men could lawfully enjoy their inheritance they must fulfil their engagement. We do not oppose duty to pleasure, strictly speaking, for it is obvious that only when mindful of the former can the latter be truly known. But the two may be distinguished, and it is clear that there are cases in which selfish inclination would lead one way and obligation calls us another. The rule to be adopted is plain. Listen to "I ought," and follow whither it directs; there will be a satisfaction gendered which will go far to repay us for any sacrifice; and then when the period of relaxation has really arrived our delight will be embittered by no stings of reproachful conscience, but enhanced by the remembrance of duty discharged. Let this be noted and acted upon by the young, and there will be fewer wasted lives. Let Church members consult their obligations before their convenience and there will be fewer vacancies crying out for occupants.
3. The obligations of fraternal love. The dislike of Moses to the request of these tribes was akin to the grief of a father who witnesses the separation of some members of the family from the rest. The river Jordan was in itself but a small dividing line, but it might be significant of a wide and deep estrangement. Evidently perceiving the fear of Moses, the Reubenites, etc; offered to prove by their conduct that they were still at one with their brethren and intended so to remain. The offer was approved of and established as a covenant between the whole nation and these special tribes. It affirmed a participation in the common hopes and risks. The New Testament speaks not less clearly of the relationship between all the children of God. The members of the body. of Christ axe bound to feel with and for one another (1Co_12:25, 1Co_12:26). "Let brotherly love continue." So forcible was the impulse of the first preaching of the gospel that it led the Christians of Jerusalem to a commonalty of goods. It is required of the rich to help the poor, the strong must assist in bearing the burdens of the weak, the settled in position and faith must stretch out the hand to those who axe still searching for a place of rest, and those who have leisure must devote a portion at least to the succour of the busily employed. The Jewish Paul having obtained the privileges of Christianity could wish himself to be "accursed for his brethren, his kinsmen according to the flesh." We are selfish indeed if we pray not and labour not for the salvation of our friends till they become possessed likewise of an eternal inheritance. Briefly note—
III. THE RATIFICATION OF THE COVENANT. The covenanters assented immediately to the command of Joshua. They were ready to keep their word. No excuses urged, no pleas of misunderstanding, no subtle equivocations, no attempts to secure a remission of their engagement, but downright honest confirmation of their pledged promise. They did not desire their sin to find them out (Num_32:23). The covenant had been really made with the Lord, and He would be certain to punish its violation. God give us grace to imitate their example! Like Jephthah, we have "opened our mouth to the Lord and cannot go back." We have declared that our bodies shall be living sacrifices, that our mouths shall show forth the Redeemer's praise, that as for us we will serve the Lord. Very shame should bind us to our word; we must not, dare not, "keep back part of the price." And love to God and man draws us onward to our "reasonable service."—A.