THE PREFACE TO THE HISTORICAL BOOK S. | the way of duty, which some great judges of common writers THIS methodized and practical Exposition of the Historical Books ventures abroad, with fear and trembling, in the same plain and homely dress with the former, on the Pentateuch. Ornari res ipsa negat, contenta doceri-The subject requires no ornament, to have it apprehended is all. But I trust, through grace, it proceeds from the same honest design; that is, to promote the knowledge of the scripture, in order to the reforming of men's hearts and lives. If I may but be instrumental to make my readers wise and good, wiser and better, more watch-of ful against sin, and more careful to do their duty both to God and man, and, in order to that, more in love with the word and law of God, I have all I desire, all I aim at. May he that ministereth seed to the sower, multiply the seed sown, by increasing the fruits of righteousness, 2 Cor. 9. 10. It is the history of the Jewish Church and Nation, from their first settlement in the promised land, after their four hundred and thirty years' bondage in Egypt, and their forty years' wandering in the wilderness, to their resettlement there, after their seventy years' captivity in Babylon-from Joshua to Nehemiah. The five books of Moses were taken up more with their laws, institutes, and charters; but all these books are purely historical, and in that way of writing, a great deal of very valuable learning and wisdom has been conveyed from one generation to another. The chronology of this history, and the ascertaining of the times when the several events contained in it happened, would very much illustrate the history, and add to the brightness of it; it is therefore well worthy the search of the curious and ingenious, and they may find both pleasure and profit in perusing the labours of many learned men who have directed their studies that way. I confess I could willingly have entertained myself and reader, in this Preface, with a calculation of the times through which this history passes; but I consider, that such a babe in knowledge as I am, could not pretend either to add to or correct what has been done by so many great writers, much less to decide the controversies that have been agitated among them. I had indeed some thoughts of consulting my worthy and ever honoured friend Mr. Tallents of Shrewsbury, the learned author of the View of Universal History, and to have begged some advice and assistance from him in methodizing the contents of this history; but in the very week in which I put my last hand to this part, it pleased God to put an end to his useful life, (and useful it was to the last,) and to call him to his rest in the eighty-ninth year of his age; so, that purpose was broken off, that thought of my heart. But that elaborate performance of his, commonly called his Chronological Tables, gives great light to this, as indeed to all other parts of history. And Dr. Lightfoot's Chronology of the Old Testament, and Mr. Cradock's History of the Old Testament, methodized, may also be of great use to such readers as I write for. As to the particular chronological difficulties which occur in the thread of this history, I have not been large upon them, because many times I could not satisfy myself; and how then could I satisfy my reader concerning them? I have not indeed met with any difficulties so great, but that solutions might be given of them, which are sufficient to silence the atheists and anti-scripturists, and roll away from the sacred records all the reproach of contradiction and inconsistency with themselves; for, to do that, it is enough to show, that the difference may be accommodated either this way or that, when at the same time one cannot satisfy one's self which way is the right. But it is well that these are things about which we may very safely and very comfortably be ignorant and unresolved. What concerns our salvation, is plain enough, and we need not perplex ourselves about the niceties of Chronology, Genealogy, or Chorography. At least, my undertaking leads me not into those labyrinths. What is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, is what I intend to observe; and I would endeavour to open what is dark and hard to be understood, only in order to that. Every author must be taken in his way of writing; the sacred penmen, as they have not left us formal systems, so they have not left us formal annals, but useful narratives of things proper for our direction in I. That it is history; and therefore entertaining and very pleasant, edifying, and very serviceable to the conduct of human life. It gratifies the inquisitive with the knowledge of that which the most intense speculation could not discover any other way. By a retirement into ourselves, and a serious contemplation of the objects we are surrounded with, close reasoning may advance many excellent truths without being beholden to any other. But for the knowledge of past events, we are entirely indebted (and must be so) to the reports and records of others. A notion or hypothesis of a man's own framing may gain him the reputation of a wit, but a history of a man's own framing will lay him under the reproach of a cheat, any further than as it respects that which he himself is an eye or ear-witness of. How much are we indebted then to the divine wisdom and goodness for these writings, which have made things, so long since past, as familiar to us as any of the occurrences of the age and place we live in! History is so edifying, that parables and apologues have been invented to make up the deficiencies of it, for our instruction concerning good and evil; and whatever may be said of other history, we are sure that in this history there is no matter of fact recorded, but what has its use, and will help either to expound God's providence, or guide man's prudence. II. That it is true history, and what we may rely upon the credit of, and need not fear being deceived in. That which the heathens reckoned tempus adnλov, that is, which they knew nothing at all of, and tempus pvikov, that is, the account of which was wholly fabulous, is to us tempus loropikor, that is, what we have a most authentic account of. The Greeks were, with them, the most celebrated historians, and yet, their successors in learning and dominion, the Romans, put them into no good name for their credibility, witness that of the poet, Et quicquid Græcia mendax audet in historia-All that lying Greece has dared to record. Juv. Sat. 10. But the history which we have before us, is of undoubted certainty, and no cunningly devised fable. To be well assured of this, is a great satisfaction, especially since we meet with so many things in it truly miraculous, and many more, great and marvellous. III. That it is ancient history, far more ancient than was ever pretended to come from any other hand. Homer, the most ancient genuine heathen writer now entirely extant, is reckoned to have lived at the beginning of the Olympiads, near the time when it is computed that the city of Rome was founded by Romulus, which was but about the reign of Hezekiah king of Judah. And his writings pretend not to be historical, but poetical fiction all over: rhapsodies indeed they are, and the very Alcoran of Paganism. The most ancient authentic historians now extant are Herodotus and Thucydides, who were contemporaries with the latest of our historians, Ezra and Nehemiah, and could not write with any certainty of events much before their own time. The obscurity, deficiency, and uncertainty of all ancient history, except that which we find in the scripture, is abundantly made out by the learned Bishop Stillingfleet, in that most useful book, his Origines Sacra, lib. 1. Let the antiquity of this history not only recommend it to the curious, but recommend to us all that way of religion it directs us in, as the good old way, in which, if we walk, we shall find rest to our souls, Jer. 6. 16. IV. That it is church history, the history of the Jewish church, that sacred society, incorporated for religion, and the custody of the oracles and ordinances of God, by a charter under the broad seal of heaven, a covenant confirmed by miracles. Many great and mighty nations there were at this time in the world, celebrated, it is likely, for wisdom, and learning, and valour, AN EXPOSITION, WITH PRACTICAL OBSERVATIONS, OF THE BOOK OF JOSHU A. I. We have now before us the history of the Jewish nation, in this book, and those that follow it, to the end of the book of Esther," These books, to the end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them witlijn the distribution of the books of the Old Testament, into the law, the prophets, and the Chetubim, or Hagiographa, Luke 24.44, The rest they make part of the Hagiographa. For though history is their subject, it is justly supposed that prophets were their penmen: to those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven.It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet that, under the same direction, they were put into the form in which we now have them, by some other hand, long afterward, probably, all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher, (Josh. 10. 13. and 2 Sam. 1. 18,) the chronicles of the Kings of Israel and Judah; and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1 Sam. 9. 9, He that is now called a prophet, was then called a seer. And, 3. Because we so often read of things remaining unto this day, as stones, Josh. 4. 9.-7. 26.-8. 29.-10. 27. 1 Sam. 6. 18. Names of places, Josh. 5. 9.-7. 26. Judg. 1. 36.-15. 19.-18. 12. 2 Kings 14. 7. Rights and possessions, Judg. 1. 21. 1 Sam. 27. 6. Customs and usages, 1 Sam. 5. 5. 2 Kings 17. 41. Which clauses have been since added to the history by the inspired collectors, for the confirmation and illustration of it to those of their own age. And if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity, for it is said of Ziglag, (1 Sam. 27. 6,) it pertains to the kings of Judah (which style began after Solomon, and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.In the five books of Moses, we had a very full account of the rise, advance, and constitution, of the Old-Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed; from which one would conceive an expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and that had promises so rich, should have been very happy. But alas! a great part of the history is a melancholy representation of their sins and miseries, for the law made nothing perfect; that was to be done by the bringing in of the better hope. And yet if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the Gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state. himself. II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. However that be, it is written concerning him, and if any other wrote it, it was collected out of his journals, Dr. Lightfoot thinks or memoirs. It contains the history of Israel under the command and government of Joshua, how he prethat Phinehas wrote it. sided as general of their armies, 1. In their entrance into Canaan, ch. 1. to 5. 2. In their conquest of CaBishop Patrick is clear naan, ch. 6. to 12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 13. to 21. that Joshua wrote it 4. In the settlement and establishment of religion among them, ch. 22. to 24. In all which, he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But that is not all the use that is to be made of this history; we may see in it, (1.) Much of God and his providence; his power in the kingdom of nature; his justice in punishing the Canaanites when the measure of their iniquity was full; his faithfulness to his covenant with the patriarchs; and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the Director of the lot, determining the bounds of men's habitations. (2.) Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zech. 6. 11, 12. The LXX, giving the name of Joshua a Greek termination, call him all along 'Incovs, Jesus, and so he is called, Acts 7. 45, and Heb. 4. 8. Justin Martyr, one of the first writers of the Christian church, (Dialog. cum Tryph. p. mihi 300,) makes that promise, (Ex. 23. 20,) Mine angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his name should be the same with that of the Messiah; it signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the Captain of our Salvation, a Leader and Commander of the people, to tread Satan under their feet, and to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb. 4. 8) Joshua did not. Joshua directed and encouraged. CHAPTER I. 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 in the stead of Moses, gives him an ample commission, full instructions, and great encouragements, v. 1-9. 11. He accepts the government, and addresses himself immediately to the business of it, giving orders to the officers of the people in general, v. 10, 11. And particularly to the B. C. 1451. of fealty to him, v. 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? Deut. 33. 29. Now OW after the death "of Moses the servant of the LORD, it came to pass that the LORD spake two tribes and a half, v. 12-15. III. The people agree to it, and take au oath unto Joshua the son of Nun, Moses' minister,' saying, a Deut. 34. 5. NOTES TO CHAPTER I. V. 1-9. Honour is here put upon Joshua, and great power lodged in his hand, by Him that is the Fountain of honour and power, and by whom kings reign; instructions are given him by Infinite Wisdom, and encouragements by the God of all conso ¿ Ex. 24.13. lation. God had before spoken to Moses concerning him, (Num. 27, 18;) but now he speaks to him, (v. 1,) probably, as he spake to Moses, (Lev. 1. 1,) out of the tabernacle of the congregation, where Joshua had with Moses presented himself, (Deut. 31. 14,) to learn the way of attending there. Though 2 Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. 3 Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. 6 Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them. 7 Only be thou strong and very courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. 4 From the wilderness and this Lebanon, even unto the great river, the river Euphrates, all the 8 This book of the law shall not depart out of thy land of the Hittites, and unto the great sea toward mouth; but thou shalt meditate therein day and the going down of the sun, shall be your coast. night, that thou mayest observe to do according to 5 There shall not any man be able to stand be-all that is written therein for then thou shalt make fore thee all the days of thy life: as I was with thy way prosperous, and then thou shalt have good Moses, so I will be with thee: I will not fail thee, success. nor forsake thee. c Deut. 11. 24. d Gen. 15. 18. Num. 34. 2-12. e Deut. 7. 24. fc. 3. 7. 6. 27. g Deut. 31. 6, 8. Heb. 13. 5. or, thou shalt cause this people to inherit. Eleazar had the breastplate of judgment, which Joshua was directed to consult as there was occasion, (Num. 27. 21,) yet, for his greater encouragement, God here speaks to him immediately, some think, in a dream or vision, (as Job 33. 15;) for though God has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may, without them, make himself known to his people, and speak to their hearts otherwise than by their ears. Concerning Joshua's call to the government, observe here, I. The time when it was given him, After the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses's lifetime; an interregnum, though but for a few days, might have been of bad consequence; but, it is probable that God did not speak to him to go forward toward Canaan, till after the thirty days of mourning for Moses were ended; not, as the Jews say, because the sadness of his spirit during those days unfitted him for communion with God; (he sorrowed not as one that had no hope;) but by this solemn pause, and a month's adjournment of the public councils, even now when time was so very precious to them, God would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages toward him during the forty years of his government. II. The place Joshua had been in before he was thus preferred. He was Moses's minister, that is, an immediate attendant upon his person and assistant in his business. The LXX translate it broopyos, a workman under Moses, under his direction and command. Observe, 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. He was trained up in subjection and under command. Those are fittest to rule, that have learned to obey. 3. He that was to succeed Moses was intimately acquainted with him, that he might fully know his doctrine and manner of life, his purpose and long-suffering, (2 Tim. 3. 10,) might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work. 4. He was herein a type of Christ, who might therefore be called Moses's minister, because he was made under the law, and fulfilled all the righteousness of it. III. The call itself that God gave him, which is very full. 1. The consideration upon which he was called to the government; Moses my servant is dead, v. 2. All good men are God's servants; and it is no disparagement, but an honour, to the greatest of men to be so; angels themselves are his ministers. Moses was called to extraordinary work, was a steward in God's house, and in the discharge of the trusts reposed in him, he served not himself but God who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb. 3. 5, where what he did is said to be for a testimony of the things that should be spoken after; God will own his servants, will confess them in the great day. But Moses, though God's servant, and one that could ill be spared, is dead; for God will change hands, to show that whatever instruments he uses, he is not tied to any. Moses, when he has done his work as a servant, dies and goes to rest from his labours, and enters into the joy of his Lord. Observe, God takes notice of the death of his servants. It is precious in his sight, Ps. 116. 15. 2. The call itself; Now therefore arise. (1.) Though Moses is dead, the work must go on, therefore arise, and go about it. Let not weeping hinder sowing, nor the withering of the most useful hands be the weakening of ours; for when God has work to do, he will either find or make instruments fit to carry it on. Moses the servant is dead, but God the Master is not, he lives for ever. (2.) "Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto thou wast appointed. Therefore there is need of thee to fill up his place, Up, and be doing." Note, [1.] The removal of useful men should quicken survivors to be so much the more diligent in doing good. Such and such are dead, and we must die shortly, therefore let us work while it is day. [2.] It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began, thus the latter generations enter into the labours of the former. And thus Christ, our Joshua, does that for us which 9 Have not I commanded thee? Be strong and A Deut. 31. 7, 23. Eph. 6. 10. 2 Tim. 2. 1. tor, do wisely. Deut. 29. 9. or, do wisely. ver. 1. il Chr. 28. 20. Hag. 2. 4. Zech. 8. 9. could never be done by the law of Moses, justifies, Acts 13. 39, and sanctifies, Rom. 8. 3. The life of Moses made way for Joshua, and prepared the people for what was to be done by him: thus the law is a schoolmaster to bring us to Christ. And then the death of Moses made room for Joshua: thus we are dead to the law our first husband, that we may be married to Christ, Rom. 7. 4. 66 3. The particular service he was now called out to. Arise, go over this Jordan, this river, which you have in view, and on the banks of which you lie encamped." This was a trial to the faith of Joshua, whether he would give orders to make preparation for passing the river, when there was no visible way of getting over it, at least, not at this place and at this time, when all the banks were overflown, ch. 3. 15. He had no pontons or bridge of boats by which to convey them over, and yet he must believe that God, having ordered them over, would open a way for them. Going over Jordan was going into Canaan; thither Moses might not, could not bring them, Deut. 31.2. Thus the honour of bringing the many sons to glory is reserved for Christ the Captain of our salvation, Heb. 2. 10. 4. The grant of the land of Canaan to the children of Israel is here repeated, v. 2-4, I do give it them. To the patriarchs it was promised, I will give it, but now that the fourth genera tion was expired, the iniquity of the Amorites was full, and the time was come for the performance of the promise, it is actually conveyed, and they are put in possession of that which they had long been in expectation of, "I do give it, enter upon it, it is all your own, nay, v. 3, I have given it; though it be yet unconquered, it is as sure to you as if it were in your hands." Observe, (1.) The persons to whom the conveyance is made, to them, even to the children of Israel, v. 2, because they are the seed of Jacob, who was called Israel then when this promise was made to him, Gen. 35. 10, 12. The children of Israel, though they had been very provoking in the wilderness, yet for their fathers' sakes should have the entail preserved. And it was the children of the murmurers that God said should enter Canaan, Num. 14. 31. (2.) The land itself that is conveyed, from the river Euphrates eastward to the Mediterranean sea westward, v. 4. Though their sin cut them short of this large possession, and they never replenished all the country within the bounds here mentioned; yet had they been obedient, God would have given them this and much more. Out of all these countries, and many others, there were in process of time proselytes to the Jewish religion, as appears, Acts 2. 5, &c. If their church was enlarged, though their nation was not multiplied, it cannot be said that the promise was of none effect. And if this promise had not its full accomplishment in the letter, believers might thence infer that it had a further meaning, and was to be fulfilled in the kingdom of the Messiah, both that of grace and that of glory. (3.) The condition is here implied, upon which this grant is made, in those words, as I said unto Moses, that is, "upon the terms that Moses told you of many a time; if ye will keep my statutes, you shall go in and possess that good land. Take it under those provisoes and limitations, and not otherwise. The precept and promise must not be separated." (4.) It is intimated with what ease they should gain the possession of this land, if it were not their own fault, in these words, "Every place that the sole of your foot shall tread upon (within the following bounds) shall be your own. Do but set your foot upon it, and you have it." 5. The promises God here makes to Joshua for his encouragement. (1.) That he should be sure of the presence of God with him in this great work to which he was called; v. 5, "As I was with Moses to direct and strengthen him, to own and prosper him, and give him success in bringing Israel out of Egypt, and leading them through the wilderness, so I will be with thee to enable thee to settle them in Canaan." Joshua was sensible how far he came short of Moses, in wisdom and grace, but what Moses did was done by virtue of the presence of God with him; and though Joshua had not always the same presence of mind that Moses had, yet if he had always the same presence of God, he would do well enough. Note, It is a great comfort to the rising generation of ministers and Christians, that the same grace which was sufficient for those that went before them, shall not be wanting to them, if they be not wanting to themselves in the improvement of it. It is repeated here again, v. 9, "The Lord thy God is with thee as a God of of a good courage; be not afraid, neither be thou dismayed: 'for the LORD thy God is with thee whithersoever thou goest. 10 Then Joshua commanded the officers of the people, saying, 11 Pass through the host, and command the people, saying, Prepare you victuals; for "within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it. 12 And to the Reubenites, and to the Gadites, k Gen. 28. 15. Ps. 27. 1. Jer. 1. 8. Ps. 46. 7. Is. 43. 1,5. m c. 3. 2. power, and that power engaged for thee whithersoever thou goest.' Note, Those that go where God sends them, shall have him with them wherever they go, and they need desire no more to make them easy and prosperous. (2.) That the presence of God should never be withdrawn from him, I will not fail thee, nor forsake thee, v. 5. Moses had assured him of this, Deut. 31. 8, that though he must now leave him, God never would; and here God himself confirms that word of his servant Moses, (Is. 44. 26,) and engages never to leave Joshua. We need the presence of God, not only when we are beginning our work to set us in, but in the progress of it to further us with a continual help. If that at any time fail us, we are gone; but this we may be sure of, that the Lord is with us while we are with him. This promise here made to Joshua is applied to all believers, and improved as an argument against covetousness, Heb. 13. 5, Be content with such things as ye have, for he hath said, I will never leave thee. (3.) That he should have victory over all the enemies of Israel, v. 5, There shall not any man, that comes against thee, be able to stand before thee. Note, There is no standing before those that have God on their side; If he be for us, who can be against us? God promises him clear success, the enemy should not make any head against him; and constant success, all the days of his life; however it might be with Israel when he was gone, all his reign should be graced with triumphs. What Joshua had himself encouraged the people with long ago, Num. 14. 9, God here encourages him with. (4.) That he should himself have the dividing of this land among the people of Israel, v. 6. It was a great encouragement to him in beginning this work, that he was sure to see it finished, and his labour should not be in vain. Some make it a reason why he should arm himself with resolution, and be of good courage, because of the bad character of the people whom he must cause to inherit that land; he knew well what a froward discontented people they were, and how unmanageable they had been in his predecessor's time; let him therefore expect vexation from them and be of good courage. 6. The charge and command he gives to Joshua, which is, (1.) That he conform himself in every thing to the law of God, and make that his rule, v. 7, 8. God does as it were put the book of the law into Joshua's hand; as when Joash was crowned, they gave him the testimony, 2 Kings 11. 12. And concerning this book, he is charged, [1.] To meditate therein day and night, that he might understand it, and have it ready to him upon all occasions. If ever any man's business might have excused him from meditation, and other acts of devotion, one would think Joshua's might at this time; it was a great trust that was lodged in his hands, the care of it was enough to fill him, if he had had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful. [2.] Not to let it depart out of his mouth, that is, all his orders to the people, and his judgments upon appeals made to him, must be consonant to the law of God; upon all occasions he must speak according to this rule, Is. 8. 20. Joshua was to maintain and carry on the work that Moses had begun, and therefore he must not only complete the salvation Moses had wrought for them, but must uphold the holy religion he had established among them. There was no occasion to make new laws, but that good thing which was committed to him, he must carefully and faithfully keep, 2 Tim. 1. 14. [3.] He must observe to do according to all this law. To this end he must meditate therein, not for contemplation's sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might both as a man and as a magistrate observe to do according to what was written therein; and several things were written there, which had particular reference to the business he had now before him, as the laws concerning their wars, the destroying of the Canaanites, and the dividing of Canaan, &c. these he must religiously observe. Joshua was a man of great power and authority, yet he must himself be under command and do as he is bidden. No man's dignity or dominion, how great soever, sets him above the law of God. Joshua must not only govern by law, and take care that the people observe the law, but he must observe it himself, and so by his own example maintain the honour and power of it. First, He must do what was written; it is not enough to hear and read the word, to commend and admire it, and know and remember it, to talk and discourse of it, but we must do it. Secondly, He must do according to what was written, exactly observing the law as his copy, and doing, not only that which was there required, but in all circumstances according to the appointment. Thirdly, He must do according to all that was written, without exception or reserve, having a respect to all and to half the tribe of Manasseh, spake Joshua, saying, 13 Remember the word which Moses the servant of the LORD commanded you, saying," The LORD your God hath given you rest, and hath given you this land. 14 Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them; n Num. 32. 20-28. c. 22. 1-4. marshalled by five. Ex. 13. 18. God's commandments, even those which are most displeasing to flesh and blood. Fourthly, He must observe to do so, observe the checks of conscience, the hints of providence, and all the advantages of opportunity: careful observance is necessary to universal obedience. Fifthly, He must not turn from it, either in his own practice, or in any act of government, to the right hand or to the left, for there are errors on both hands, and virtue is in the mean. Sixthly, He must be strong and courageous, that he may do according to the law. So many discouragements there are in the way of duty; but those who will proceed and persevere in it, must put on resolution. And (lastly) to encourage him in his obedience, he assures him, that then he shall do wisely, (as it is in the margin,) and make his way prosperous, v. 7, 8. They that make the word of God their rule, and conscientiously walk by that rule, shall both do well and speed well; it will furnish them with the best maxims by which to order their conversation, Ps. 111. 10. And it will entitle them to the best blessings; God shall give them the desire of their heart. (2.) That he encourage himself herein with the promise and presence of God, and make those his stay, v. 6, Be strong and of a good courage. And again, v. 7, as if this was the one thing needful, only be strong and very courageous. And he concludes with this, v. 9, Be strong and of a good courage; be not afraid, neither be thou dismayed. Joshua had long since signalized his valour, in the war with Amalek, and in his dissent from the, report of the evil spies, and yet God sees fit thus to inculcate this precept upon him. Those that have grace, have need to be called upon again and again to exercise grace and to improve in it. Joshua was humble and low in his own eyes, not distrustful of God, and his power, and promise, but diffident of himself, and of his own wisdom and strength, and sufficiency for the work, especially coming after so great a man as Moses; and therefore God repeats this so often, "Be strong and of a good courage; let not the sense of thine own infirmities dishearten thee, God is all-sufficient. Have not I commanded thee?" [1.] "I have commanded the work to be done, and therefore it shall be done, how invincible soever the difficulties may seem that lie in the way." Nay, [2.] "I have commanded, called, and commissioned thee to do it, and therefore will be sure to own thee and strengthen thee, and bear thee out in it." Note, When we are in the way of our duty, we have reason to be strong and very courageous; and it will help very much to animate and imbolden us, if we keep our eye upon the divine warrant, and hear God saying, "Have not I commanded thee? I will therefore help thee, succeed thee, accept thee, reward thee." Our Lord Jesus, as Joshua here, was borne up under his sufferings by a regard to the will of God, and the commandment he had received from his Father, John 10. 18. V. 10-15. Joshua, being settled in the government, immediately applies himself to business; not to take state or to take his pleasures, but to further the work of God among the people over which God had set him. As he that desires the office of a minister, (1 Tim. 3. 1,) so he that desires the office of a magistrate, desires a work, a good work; neither is preferred to be idle. I. He issues out orders to the people to provide for a march; and they had been so long encamped in their present post, that it would be a work of some difficulty to decamp. The officers of the people, that commanded under Joshua in their respective tribes and families, attended him for orders, which they were to transmit to the people. Inferior magistrates are as necessary and as serviceable to the public good in their places as the supreme magistrate in his. What could Joshua have done without officers? We are therefore required to be subject, not only to the king as supreme, but to governors, as to them that are sent by him, 1 Pet. 2. 13, 14. By these officers, 1. Joshua gives public notice, that they were to pass over Jordan within three days. These orders, I suppose, were not given till after the return of the spies that were sent to bring an account of Jericho, though the story of that affair follows, ch. 2. And perhaps that was such an instance of his jealousy, and excessive caution, as make it necessary that he should be so often bidden as he was, to be strong and of a good courage. Observe with what assurance Joshua says it to the people, because God had said to him, Ye shall pass over Jordan, and shall possess the land. We greatly honour the truth of God, when we stagger not at the promise of God. 2. He gives them directions to prepare victuals, not to prepare transport vessels; he that bore them out of Egypt upon eagles' wings, would in like manner bear them into Canaan, to bring them to himself, Ex. 19. 4. But those that were minded to have other victuals beside the manna, which had not yet ceased, must prepare it, and have it ready |