Joshua 1
OGCBIBLE STUDY TEXTBOOK
STUDIES IN JOSHUA JUDGES RUTH
by Willard W. Winter
College Press, Joplin, Missouri · Copyright 1969 COLLEGE PRESS
Joshua, Judges, and Ruth form a unit of three books linking the history of the Pentateuch with the history of the monarchy. The period covered by the books was transitional. All the exhilaration of a new adventure pervaded the lives of the people of Israel, and this excitement is reflected in the historical record preserved for modern readers, In this volume, Studies in Joshua, Judges, and Ruth, acknowledgement is made of the material used by J. W. McGarvey in his Classnotes in Sacred History. Many gospel preachers have been blessed by the questions which form the bulk of the syllabus used in his classroom, and many of these notes are reflected in the questions used in this volume to stimulate the study of the reader. As is evident, the number of questions in Studies in Joshua, Judges and Ruth is larger than number used by McGarvey in the notes preserved from his classroom lectures.
The King James Version of the Bible has been followed, but notation is made where the American Standard Version provides insight into an understanding of the verses. In each chapter the questions are based on specific verses, and with each question the verses most pertinent are listed. Since the Bible is its own best commentary, constant reference is made to the Bible passages which are most helpful in understanding the text under consideration. It is the hope of the author that the students will first read the Bible text itself. Next consideration should be given to the general outline of each chapter. The Lessons for Learning are provided with the thought of their being used for teaching lessons or preaching sermons from each individual chapter. Specific and detailed points of interest are brought out in the questions and answers. At the close of each chapter ten review questions are provided. Through the use of these various devices as aids for study, it is hoped that the volume in hand may be used in many different kinds of study groups with profit for all.
May each one who opens the Bible study to show himself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth (2 Timothy 2:15).
INTRODUCTION TO JOSHUA
The book of Joshua opens the section of the Bible commonly called the history books. The history books are twelve in number when we divide the Old Testament into sections of law, history, poetry, major prophets, and minor prophets. Joshua is a part of that section of the Old Testament called the Former Prophets when we distinguish the former prophets from the latter prophets. The history in the book begins the story of Israel as a nation. It is, therefore, quite properly called the first book of the history of Israel.
NAME
The book of Joshua derives its name from the principal character in the book. His name is a Hebrew name meaning the Lord saves. The Hebrew word is transliterated into the Greek language to form the name given to Jesus. The similarity between the names can be seen even in the English formsJoshua and Jesus.
DATE
The book continues the story of the people of Israel from the point where the Pentateuch leaves it. It begins immediately after the death of Moses. The people of Israel mourned for thirty days after Moses-’ death. When this period of mourning was over, God gave the command to Joshua to move the people of Israel across the Jordan River from the east side to the west side. This was their entrance into the Promised Land.
The book closes with the death and burial of Joshua and his contemporary, the high priest, Eleazar (Joshua 24:29-33). The book, therefore, covers the lifetime of God’s great captain and Moses-’ successor. The exact span of his life cannot be accurately determined. It is a fair assumption, however, that he was about the same age as Caleb. Joshua and Caleb were the two faithful spies sent out by Moses (Numbers 13). Joshua and Caleb were the only two men over twenty years of age when they left Egypt to arrive in the land flowing with milk and honey. Caleb tells us that he was eighty-five years old when he asked permission of Joshua to go down to Hebron and settle the land there (Joshua 14:10). He said that he was forty years old when he was sent out as a spy.
The Bible also tells us that Joshua was 110 years old when he died (Joshua 24:29).
If Joshua were the same age as Caleb, then the book covers a span of some thirty years. Forty of the forty-five years between the spying out of the land and the settling of it were spent in wandering. Five years were spent in subduing it by such campaigns as the battle with the five kings in the South and the kings under Jabin in the North. There would then be twenty-five years of peaceful administration in Palestine for the man described as Moses-’ minister (Joshua 1:1).
The date of the exodus can be rather firmly established as 1447. Forty years were spent in wandering, meaning that the people of Israel came to Palestine about 1407. If Joshua died some thirty years later, the book would cover the span between 1407 and 1377. Josephus says that Joshua was eighty-five when he succeeded Moses (Antiquities, V, i, 29). Those who hold to an earlier date for the exodus (for example around 1491 B.C.) would then date the events in Joshua correspondingly earlier and have them conclude sometime around 1425 B.C. Those critics who argue for a later date and place the exodus in the nineteenth dynasty of Egypt under Rameses, would place the events of Joshua somewhere near the close of the thirteenth century or 1200 B.C. It seems impossible to hold to either of these dates in light of the statement of 1 Kings 6:1 that the Temple was begun 480 years after the exodus. We can be fairly sure that Solomon’s temple was erected in 967 B.C., thus placing the exodus around 1447. The dates for Joshua would thus best be set between 1407 and 1377 B.C.
AUTHORSHIP
In the Talmud (Baba Bathra, 15 a) the Jewish tradition ascribes the authorship of the book to Joshua. The translators of the Greek version entitled the book with the Greek form of Joshua’s name, thus indicating their belief that Joshua was the chief actor and author. Dr. Edward J. Young said that the author of the book in its present form could not be Joshua because it records events that were after him. He cited as examples such events as the conquest of Hebron by Caleb, Debir by Othniel, and Lashem by the Danites.
The last chapter records the death of Joshua and also the death of Eleazar. If this last paragraph were penned by a later author, there is really hardly any reason why Joshua could not have written the body of the work. Throughout the book we find statements such as unto this day, indicating the passage of some time, but two or three decades are a considerable number of years. There is evidence that the book was written by one who had been an eyewitness to the events. Joshua 5:1 carries the statement, We crossed over.
When Rahab was saved, she took her place in the midst of the Israelites. When the book was written, she was still alive. Joshua 6:25 says: But Rahab the harlot and her father’s household and all that she had did Joshua save alive, and she dwelt in the midst of Israel unto this day.
Since the book was evidently written by one who was contemporary with the events, there is hardly any reason for denying that Joshua wrote the book. Those events which are also recorded in the book of Judges are evidently flash-backs. The record in Judges is a recapitulation of some of the things which had happened in the times of Joshua (Judges 2:10; Joshua 15:13-19; and Judges 1:12-15)
PURPOSE
The book of Joshua is not intended merely as a continuation of the history of Israel from the death of Moses to the death of Joshua. It does fulfill this immediate purpose. Neither should it be called only a description of the acts of Joshua. The real purpose is to show how the faithful covenant-God fulfilled His promise to Abraham (Genesis 15:18; cf. Joshua 1:2-6).
This book also presents a typical entrance of God’s faithful people into the blessings of His promises. The history of Joshua is used in this fashion by the apostle Paul in Hebrews, chapter 4. The similarity between the entrance of God’s people into Canaan and the final triumph of God’s people in the new Jerusalem is so striking that the King James Version gives this rendering of Heb 4:8: For if Jesus had given them rest He would not have spoken afterward on another day. Jesus is the Anglicized form of the Greek name given to the only begotten son of God. The Hebrew form would have been translated Joshua. The reference of the apostle Paul in Hebrews 4:8 is evidently to the work of Joshua, as he led God’s people into a promised rest. If that were the only rest God had prepared for His people, there would have been no mention of it in the Psalms of David (Hebrews 4:3-4; Hebrews 4:7; cf. Psalms 95:7-11).
We can hardly read the story of Joshua without realizing how God’s people will one day be led into the glories of Heaven by their Saviour, Jesus Christ.
PLAN
The book is a straightforward historical narrative, Some of the passages are mingled history and exhortation, but the book is divided very neatly into two equal historical parts, The first part describes the conquest of the land; the second part describes the settlement of the land. The history is closed with a record of the great valedictory address by Joshua, Moses-’ minister and God’s man for the hour. His ringing cry: Choose you this day whom you will serve (Joshua 24:15), is one of the best-known passages of the Old Testament. It logically concludes a history.
OUTLINE
Many outlines are given for this first of the twelve books of history. Most of them recognize a division which comes at chapter 13. The first twelve Chapter s describe the battles which Joshua fought in conquering the land. The last twelve Chapter s describe his efforts to see God’s people comfortably settled in their new homes. The following outline is sufficient to bring the major events quickly to the attention of the reader.
It can be seen readily that the two parts, or halves, of the book correspond exactly to one another both in form and in content. The events described in Joshua 1:1 to Joshua 5:12 are preparatory to the conquest of Canaan. The conferences held by Joshua after the distribution of the land by lot (Joshua 23:1 to Joshua 24:28) had no other object than to establish the covenant people firmly in the inheritance bestowed upon them by God. He exhorted them to be faithful to the Lord.
As chapter 12 rounds off the first part as something of an appendix which completes the history of the conquest of the land, so chapter 22 is obviously an appendix to the distribution of the land among the tribes of Israel. God, the ultimate author of the Bible, is a God of order. Those who have been moved by the Holy Spirit have demonstrated an orderliness in the writings which have been preserved for us. This book of history is an outstanding example of this kind of document. It is an essential part of the Word of God.
AN OUTLINE OF JOSHUA
Introduction: Joshua Commissioned (Joshua 1:1-9)
I.
The Land Conquered (Joshua 1:10 to Joshua 12:24)
A.
Preparation made to cross Jordan (Joshua 1:10 to Joshua 2:24)
B.
The Jordan crossed (Joshua 3:1 to Joshua 4:24)
C.
Israel circumcised at Gilgal (Joshua 5:1-15)
D.
Jericho and Ai taken (Joshua 6:1 to Joshua 8:29)
An altar erected on Mount Ebal (Joshua 8:30-35)
The Gibeonites received (Joshua 9:1-27)
E.
Southern Canaan conquered (Joshua 10:1-43)
F.
Northern Canaan conquered (Joshua 11:1-15)
G.
The conquest summarized (Joshua 11:16 to Joshua 12:24)
II.
The Land Divided (Joshua 13:1 to Joshua 22:34)
A.
Joshua divinely instructed (Joshua 13:1-7)
B.
The eastern tribes assigned (Joshua 13:8-33)
C.
The western tribes assigned (Joshua 14:1 to Joshua 19:51)
D.
Cities of refuge provided (Joshua 20:1-9)
E.
Levitical towns allotted (Joshua 21:1-45)
F.
The eastern tribes sent home (Joshua 22:1-34)
III.
Joshua’s Farewell Address (Joshua 23:1 to Joshua 24:29) Conclusion: Death of Joshua and Eleazar (Joshua 24:29-33)
THE WORK OF JOSHUA
The work of Joshua was of terrible severity. We read of his work throughout the book that bears his name. When he fought against Debir, He took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king. So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded (Joshua 10:39-40).
This campaign of extermination has been criticized through the centuries. Josephus was aware of this criticism against his people and their way of waging war. He gave answer to the critics in his work Contra Apionem (1, 34). The early Christian writers also felt compelled to answer the unbelieving critics who found fault with the way in which Joshua and others waged war. In his work Contra Celsum (III, V), Origen came to grips with this problem. Cyril also in his Contra Julian (VI) dealt with this problem.
Such bloody battles are so much against the nature of some people that they lose their faith when they read about these campaigns. They have gone so far as to say that the God of the Old Testament must have been different from the God of the New Testament. Some have even characterized God as a dirty bully.
To find fault with the campaigns of Joshua is to find fault with God Himself. Joshua was acting under the orders given to him by God: When thou comest nigh unto a city to fight against it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee (Deuteronomy 20:10-11). These instructions were given to the people of Israel as they drew nigh to the Promised Land. The specifications applied to cities which were not in Canaan itself. Such kings as Sihon, king of the Amorites, and Og, king of Bashan, were treated in this way.
Israel was not to spare those who lived far away if they were hostile. If it will make no peace with thee, but will make war against thee, then thou shalt besiege it: And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies which the Lord thy God hath given thee (Deuteronomy 20:12-14).
Different orders were given with regard to the people who lived in Canaan. Of these people God said, Thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath commanded thee (Deuteronomy 20:17). His orders were epitomized in this way, Thou shalf save alive nothing that breatheth (Deuteronomy 20:16). This exact phrase is used to describe the campaigns of Joshua, he left none remaining (Joshua 10:39). He destroyed allall males, all females, all children.
The conquest of Palestine is informally represented throughout the Scripture as an act of righteous judgment against the inhabitants of the land. Their abominations called to high heaven for vengeance. The idolatrous rite which they practiced was intended to defile the people. The pollutions of their society were a disgrace to the human race. Their moral degeneracy reached a point finding no parallel in history. Ewald in his History of Israel (Vol. 2, p. 237) says that it is an eternal necessity that a nation such as the majority of the Canaanites then were, sinking deeper and deeper into a slough of discord and moral perversity, must fall before a people roused to a higher life by a newly awakened energy of unanimous trust in divine power, Such people were the people of Israel. God had commanded them not to defile themselves in any of the practices which were common in Canaan, On the other hand, they were to keep His ordinances that they might not commit any of the abominable customs (Leviticus 18:24-25; Leviticus 18:30). The fact that the Israelites had spent an entire generation alone with God in the desert of Sinai after having been delivered out of the pagan society of Egypt before they entered into the defiled society of Canaan made them aware of the strict differences between right and wrong, and good and evil. They hated sin with a passion. They were conducting a holy war at the behest of God.
The flaming vengeance which fell upon Canaan did not come without warning. The history of these people would contain references to the utter destruction of Sodom and Gomorrah (Genesis 19:1-24). The presence and example of Melchizedek and Abraham should have warned them against their ungodly practices (Genesis 15:16; cf. Luke 19:44).
The inhabitants of Canaan were granted repeated signs of the approach of the armies of Israel. They had heard of God’s vengeance on Egypt (Joshua 2:10-11). Still nobody repented of sins except Rahab. The people of Canaan were not at all like the people of Nineveh in the days of Jonah.
Not only had the people heard of God’s vengeance on Egypt, but the Israelites had entered into an initial skirmish with the Canaanites forty years earlier when they sent spies out from Kadesh-Barnea. The eastern part of the land had been overthrown (Deuteronomy 3:5-6). They saw the Jordan parted before a single arrow was shot, a spear thrown, or a stone slung. Even after the fall of Jericho, the first city attacked by Israel, there was none save the Gibeonites who sued for peace. Arnold in his book of Sermons said that the Israelites-’ sword in its bloodiest executions wrought a work of mercy for all the countries of the earth to the very end of the world. Wilber-force in his Heroes of Hebrew History put forth the opinion that if the worship of Chemosh had superseded the worship of Jehovah all the grand designs of redemption would have been frustrated in their development.
The people of Canaan were responsible for their sins. They had sinned excessively and they were annihilated completely. It was Joshua’s task to serve as God’s messenger of judgment. The God of love is also ultimately a God of justice.
OUTLINE OF JOSHUA
I.
The Conquest of the Land
Joshua 1-12
A.
Preparation for the conquest
Summons to war
a.
God’s command to Joshua
b.
Joshua’s command to the people
Mission of the spies
a.
The spies sent
b.
The spies received
c.
The spies returning
B.
Passage of the Jordan
Divine guidance
a.
Preparation of Joshua
b.
Jordan turned back
c.
The passage
d.
Memorial at Gilgal
Consecration to the war
a.
Circumcision renewed
b.
The Passover kept
c.
Angel of Jehovah
C.
Capture of Jericho
God’s instructions
Preparations of the people
Capture of the city
D.
Conquest of Southern and Central Canaan
Capture of Ai
a.
First advance
(1)
Achan’s sin
(2)
Israel driven back
(3)
Joshua’s prayer
(4)
Detection and Punishment of Achan
b.
Second advance
(1)
Stratagem of Joshua
(2)
Capture and destruction of Ai
(3)
Renewal of the covenant at Ebal
Battle of Bethhoron
a.
The Canaanite league gainst Israel
b.
Fraud of the Gibeonites
c.
The league with Gibeon
d.
The attack of Gibeon by the five kings
e.
Relief of the city by Joshua
f.
Flight and destruction of the five kings
E.
Conquest of Northern Canaan
The Northern League
a.
Gathering of the kings
b.
Battle of the waters of Merom
c.
Defeat of Jabin
d.
Subjugation of the North
Review of the Conquest
a.
Conquest of Eastern Palestine
b.
Conquest of Western Palestine
II.
Division of Canaan
A.
Partition of Eastern Canaan
Mosaic settlement
a.
Divine command to divide the land
b.
Provision for Levi
c.
Possessions of the tribe of Reuben
d.
Possessions of the tribe of Gad
e.
Possessions of the half-tribe of Manasseh
Commencement of the distribution
Possession of Caleb
B.
Division of Western Palestine
Possession of Judah
Possession of Ephraim and Manasseh West
Possession of the remaining tribes
a.
The land surveyed
b.
Possession of the tribe of Benjamin
c.
Possession of the tribe of Simeon
d.
Possession of the tribe of Zebulun
e.
Possession of the tribe of Issachar
f.
Possession of the tribe of Asher
g.
Possession of the tribe of Naphtali
h.
Possession of the tribe of Dan
i.
Possession of
Possession of Joshua
C.
Cities of Refuge
Instructions concerning the cities of refuge
The appointment of the cities
D.
Priestly and Levitical Cities
Directions concerning the Levitical cities
Cities assigned to the Kohathites
Cities given to the descendants of Aaron
Cities given to the rest of the Kohathites
Cities given to the Gershonites
Cities given to the Merarites
Summary of the assignment of the land
III.
Joshua’s Farewell Joshua 22:1 to Joshua 24:33
A.
The Eastern Tribes Sent Home
Joshua’s exhortation to the eastern tribes
An altar erected by the eastern tribes
The eastern tribes challenged by the rest of Israel
The reply of the eastern tribes to the rest of Israel
The eastern tribes dismissed by the rest of Israel
B.
Joshua’s Farewell at Shiloh
Joshua’s charge to Israel
Joshua’s final words to Israel at Shiloh
C.
Joshua’s Farewell at Shechem
Joshua’s review of the conquest
Joshua’s challenge for Israel to make a decision
D.
Joshua’s Last Days and Death
A DIGEST OF CHAPTER 1
God’s promise to Joshua. After the death of Moses, God renewed His promise to be with Joshua and exhorted Joshua to make a fearless attack on the nations of Canaan. Joshua was especially instructed to follow the commandments written in the Law of Moses. This is a substantiation of the fact that the Law was written by Moses and was available for Joshua’s study.
Joshua’s instruction to the people, Joshua immediately gave directions to the people to prepare them for crossing the Jordan River. He reminded the eastern tribes of the conditions under which they were to take possession of the land east of the Jordan. The tribes then renewed their pledges of loyalty to Moses-’ successor.
LESSONS FOR LEARNING
Great dangers call for great courage. The land of Canaan had presented great challenges to the people of Israel. Ten of the spies who had gone through it were afraid to attack the people. Only Joshua and Caleb thought that God would see them through to victory. The death of Moses was a sad event for the people, and the faint of heart may have been afraid to launch the attack. God encouraged Joshua, and he courageously led the people.
A light for the path. The Psalmist said: Thy word is a lamp unto my feet, and a light unto my path (Psalms 119:107). God told Joshua to do everything according to the Law, which Moses, His servant, had commanded him. He said, Turn not to the right hand or to the left (Joshua 1:7). He also declared, This book of the Law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do all that is written therein (Joshua 1:8). The instructions which God gave to Joshua are good for Christian soldiers to follow today.
God’s leaders command respect. God has never left His people without proper leadership. After Moses died, He raised up Joshua to be their captain. After the days of Joshua, He raised up judges until the time of the kings. In these last days He has turned our eyes toward His Son, and He has provided leaders in the churchelders and deacons. God’s people prosper when they have good leadership and when they give the proper respect to their duly appointed leaders.
TEN QUESTIONS ON CHAPTER 1
What was the normal period of mourning for a deceased person?
What was Moses-’ title in Scripture?
What was Joshua’s title in Scripture?
Was Joshua given an unconditional promise of God’s blessings?
Did Joshua have any of the written Word of God to guide him?
Did Joshua have any subordinate officers to help him?
Were the people still receiving manna from heaven when Joshua became their leader?
Who were the eastern tribes?
What kings had formerly dominated the land east of Jordan?
Who was Israel’s high priest when Joshua was made leader of the people?
Joshua 1:1-9
God’s Promise to Joshua 1:1-9
Now after the death of Moses the servant of the Lord it came to pass, that the Lord spake unto Joshua the son of Nun, Moses-’ minister, saying, 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. 4 From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the Great Sea toward the going down of the sun, shall be your coast. 5 There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. 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 wither-soever thou goest. 8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written herein: for then thou shalt make thy way prosperous, and then thou shalt have good success. 9 Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest.
*1.
How long after Moses-’ death did God wait to instruct ?Joshua 1:1*
God gave specific instructions to Joshua after the death of Moses. When Moses died, no man knew where he was buried. The children of Israel wept for Moses in the plains of Moab for thirty days (Deuteronomy 34:8). A thirty-day period of mourning was customary among people of Joshua’s time. When Jacob died in Egypt, Joseph commanded that his father be embalmed according to all the arts of the physicians of Egypt. This process took forty days. The people then mourned for an additional thirty days so that the entire period of mourning was threescore ten days (Genesis 50:3). When Joseph died, he was also embalmed. We would expect that a similar period of mourning would follow for Joseph (Genesis 50:26). When Aaron died, the children of Israel mourned for thirty days for him (Numbers 20:29). It is reasonable to expect that the people of Israel would have done very little in the way of preparing to enter Canaan until after the period of mourning for Moses was ended. At the time God began to give specific instructions to Joshua. Joshua turned to the people to give them directions concerning their crossing the Jordan and entering the Promised Land.
*2.
What is the difference between the titles of Moses and ?Joshua 1:1*
Moses is called the … servant of Jehovah. Joshua is called … Moses-’ minister. Moses-’ title is a standing epithet applied to Moses as an honorable title (cf. Numbers 12:7-8; Deuteronomy 34:6; 1 Kings 8:56; 2 Kings 18:12, etc.). Joshua’s title is also used in Exodus 17:9 and Numbers 13:16. The Hebrew root, sharath, is a verb meaning to minister, serve. Joshua was not Moses-’ minister in the sense in which this word is used in modern church circles. He must have enjoyed a position similar to the one occupied by John Mark, who was called a minister of Barnabas and Saul (Acts 13:5). Joshua was an assistant or aide to Moses. As all Christians are servants of God, so was Moses. In a special way, however, Moses did God’s bidding.
*3.
Did this command come by the use of the Urim and Thummim? Joshua 1:2*
When Joshua was first called to his work, he was told that the high priest would bring him God’s messages through the medium of the Urim and Thummim. On this occasion, the thing required was not merely that the will of God should be made known to him, but that he should be given the courage and the strength that he would need to carry out the will of God. Actually, this was something of a second calling (cf. Numbers 27:21; see Joshua 5:13). The kind of strength which Joshua needed to begin his conquest of Canaan could hardly come from knowledge which would be gained through the medium of the Urim and the Thummim, The situation called for God’s speaking directly to him.
*4.
Why was this second address necessary? Joshua 1:3-9*
Even the bravest men hesitate when they come face to face with the great challenges of their lives. They may even step aside and shun to perform their duty for a moment. Joshua was a brave man, and God’s assuring him of His abiding presence would give him additional courage. Moreover, the people needed to know that Joshua did not take action until God had given him complete instructions. This would make them much more inclined to follow him. For all these reasons the second address of God to Joshua was not at all superfluous. It only enhances the charge which Moses gave to Joshua as the Lord commanded (Numbers 27:18-23).
*5.
How could they understand this Lebanon? Joshua 1:4*
Even from the place of encampment the mountain would be visible as it towered above the surrounding land. If reference were not made to the peak itself, the range would be visible. With a wave of the hand, a speaker could address the congregation and point to the horizon where the mountains met the sky and formed the northern boundary. The Lebanon range reached to the headwaters of the river Euphrates, which was also mentioned in the setting of the boundaries of the Promised Land. The Great Sea was the Mediterranean Sea and would be the western boundary toward the going down of the sun.
*6.
What promise did God make to ?Joshua 1:5*
Especially significant is this promise, I will not fail thee, nor forsake thee. This compares very favorably with the promise made in Deuteronomy 31:8. At that time Moses was giving his final address to the people of Israel. He had reminded them of the way in which God had given them victory over their enemies. He pled with them to be strong and of good courage. He especially gave a parting exhortation to Joshua as he told him to be courageous inasmuch as he had the responsibility of going with the people into the land which the Lord had sworn to their fathers to give them. Moses knew that Joshua would have the privilege of causing them to inherit it. The greatest encouragement given to Joshua came through knowing God would be with him and not fail him nor forsake him. For this reason, Moses could tell Joshua not to fear nor to be dismayed. God Himself repeats this promise to Joshua.
*7.
Was this an unconditional promise? Joshua 1:6*
Joshua had something to do. The following list of duties was his:
a.
To be firm and strong (Deuteronomy 31:6)
b.
To rely on God, as Moses had said (Deuteronomy 31:7; Deuteronomy 31:23)
c.
To divide the land for an inheritance (Deuteronomy 1:38; Deuteronomy 3:28)
d.
To observe carefully the Law (Deuteronomy 5:29; Deuteronomy 28:14)
If Joshua did these things, then God would be with him. If Joshua failed to do these things, he had no promise of God’s abiding presence.
*8.
What is meant by the expression … not to depart from thy mouth? Joshua 1:8*
This was not to be a theoretical speculation, but a practical study on the part of Joshua. God’s Word was to be hidden in his heart. He was to be thoroughly familiar with the Scriptures so that his speech would be flavored by the Word of God. He was to be conversant in the Scriptures so that he would feel at home when speaking to the priests, the prophets, and the elders of the people. Although he was primarily a military man and had the responsibility of government, his campaigns were to be waged in the light of God’s instructions. His government was to be the kind of government which could be blessed by God.
*9.
Why did God ask the question, Have I not commanded thee? Joshua 1:9*
This is what is known as a rhetorical question. It was just another way of saying, I have commanded thee. It is an assertion on the part of God which could be met only with obedience on the part of Joshua. It was an assurance given by God on Joshua’s behalf, and Joshua would naturally be inclined to respond with ready action in the name of God. When Joshua would ask himself this question, the answer would be apparent to him. He knew what God had commanded him. If God had commanded him, he need have no fear of doing what he was expected to do. The question would also remind Joshua that he had no other alternative. If God had commanded him, he could not shun his responsibility, He was not serving man. He was God’s servant,
*10.
In what other circumstances had God said, Be not afraid? Joshua 1:9 b*
The believer’s mind turns reflectively to many such occasions. Adam and Eve had been afraid in the garden of Eden (Genesis 3:10). Their fear came from their disobedience. The shepherds were afraid when the angelic host appeared to them. The angel said unto them, Fear not (Luke 2:9-10). The disciples were afraid when Jesus came unto them walking on the sea. At that time He said, It is I, be not afraid (John 6:20). Mortal man is naturally afraid when he stands in the presence of immortal God. He feels his weakness and sinfulness; but when he is willing to yield his will to the will of God, the Heavenly Father speaks peace to the troubled heart. Joshua was not only made fearful by the message from God, but he was naturally afraid of the enemies whom he would face in the Promised Land. Moses had earlier encouraged him not to be afraid (Deuteronomy 31:6; Deuteronomy 31:8), and now God speaks directly to encourage Joshua in his work.
Joshua 1:10-18
Joshua’s Instructions to the People Joshua 1:10-18
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, 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 valor, and help them; 15 Until the Lord have given your brethren rest, as he hath given you, and they also have possessed the land which the Lord your God giveth them: then ye shall return unto the land of your possessions, and enjoy it, which Moses the Lord’s servant gave you on this side Jordan toward the sun rising. 16 And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go. 17 According as we hearkened unto Moses in all things, so will we hearken unto thee: only the Lord thy God be with thee, as he was with Moses. 18 Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage.
*11.
Who are the officers) Joshua 1:10*
These men were called in Hebrew the shoterim. Their duties were varied, At times they seemed to work first at one task and then at another. Their duties may be listed as follows:
a.
To keep family registers (providing for the levying of men at times of war, etc.)
b.
To circulate the commands of the leader
c.
To issue orders to the people
As Israel prepared to cross the Jordan River, these officers were to marshal the hosts of men, women, and children and direct them in the last leg of the march to Canaan.
*12.
What were the victuals (vittles)? Joshua 1:11*
The people were fed by manna through the days of the wilderness wanderings, and this bountiful provision did not cease until after they had renewed the rite of circumcision in the camp at Gilgal (see Joshua 5:12). No doubt the victuals included the daily supply of manna, but it would include more than this. It included all the equipment which was necessary for making the journey (see Genesis 24:25).
*13.
What action took place after three days? Joshua 1:11*
The people expected to move to a vantage point on the Jordan River from which they could cross over after this first three-day period. During this time the spies were to be on their way to Jericho and returning, a time which was lengthened by the necessity of their hiding for three days. The camp of the Israelites had been at Abelshittim while they were in the plains of Moab. They planned to move from this point down to the Jordan River during these three days; but when the spies were forced to extend their expedition, the Israelites probably remained in their camp all this time.
*14.
How long was it before they crossed the Jordan? Joshua 1:11*
Since the spies were absent for three days, it was not until the morning after their return that the Israelites left Shittim and proceeded to the Jordan. At the bank of the Jordan they halted again. After this second pause for three days (see Joshua 3:1-2) they went across the river.
Three days before leaving Shittim
3
(spies in hiding)
A day going to the edge of Jordan
1
Three days before starting across
3
A day in crossing
1
8 days
Joshua, no doubt, intended to proceed to the Jordan and cross it within the three days. He probably sent spies to Jericho on the same day he issued the orders to the people. As the spies were forced to hide in the mountains for three days, Joshua could not remove with the people until after their return.
*15.
Did all the eastern tribes go over Jordan? Joshua 1:12*
Only forty thousand men of war from the eastern tribes went over the Jordan River. There were 43,730 men of the tribe of Reuben who were twenty years of age and older. Gad had 40,500 men of this age. If the tribe of Manasseh were evenly divided, there would have been 26,350 men in the half tribe of Manasseh, since the total was 52,700 in this tribe. The total of this would be 110,580 men in the two and one-half tribes who wanted to live east of the Jordan. When Moses gave these people permission to settle east of the Jordan, they promised to arm themselves and to pass over the Jordan with the other warriors of Israel. After the conquest was finished, they were to be allowed to return to their homes. The historian says about forty thousand of these men prepared for war passed over before the Lord unto the battle to the plains of Jericho (Joshua 4:13). This would leave some seventy thousand men behind to care for the women and children who would not pass over to the western side of the river.
*16.
Why had Moses instructed these tribes? Joshua 1:13*
When the men of Reuben, Gad, and Manasseh first approached Moses about settling east of the Jordan, he thought they were like the ten spies who had been afraid to enter into the conquest of the land. The men of the two and one-half tribes assured Moses they were not afraid. They made request for this land because it was suited to their occupations. They found it to be a good land, and they desired to have this for their inheritance. At the time they assured Moses they would go over and fight. They promised they would not return to their houses until all of the children of Israel had inherited their place in the Promised Land. When Moses received this assurance, he granted their request and told them they might build cities for their little ones and folds for their sheep (Numbers 32:24). The land which they inherited was the territory which had formerly been the kingdom of Sihon, king of the Amorites, and the kingdom of Og, king of Bashan (Numbers 32:33).
*17.
Why did the eastern tribes reassure ?Joshua 1:16*
After Moses had settled the question about inheriting the land with these eastern tribes, he gave express commandment to Eleazar, the priest, and to Joshua, the son of Nun, as well as to the chief fathers of the tribes of Israel. He made it clear to them that if the children of Gad, the children of Reuben, and the children of Manasseh kept their part of the agreement then they were to inherit Gilead. The pledge of allegiance of these three eastern tribes had been made to Moses. Since Moses was dead, it was proper for the men of these tribes to give their pledge of allegiance to Joshua. They were willing to go over the Jordan and fight before they received their inheritance. They assured Joshua they would put to death any man among them who proved to be disloyal to Joshua. Their only prayer was for the Lord God to be with Joshua as He had been with Moses (Joshua 1:17).