Commentary on Joshua, Commentary · Chapter 1
Chap. 1.
NOw after the death of Moses the seruant of the Lorde, the Lorde spake vntounto Ioshua the sonne of Nun, Moses minister, saying,
2 Moses my seruant is dead: now therefore arise, go ouer this Iorden, thou, and all this people, vntounto the land which I giuegive them, that is, to the children of Israel.
3 Euerie place that the sole of your foote shall tread vponupon hauehave I giuen you, as I saide vntounto Moses.
4 From the wildernes and this Lebanon, euen vntounto the great riuer, the riuer Perath: all the lande of the Hittites, euen vntounto the great sea toward the going downe of the sunne, shall be your coast.
1 Now after, &c.) First heere is declared the continuall care that God had, in cherishing the people, and prouiding for their safetie. For in that he confirmeth I…sue to be a new captaine, geuing him a new charge, it sheweth the continuall course of his grace, that they shoulde not thinke they were left desolate and forsaken by the death of Moses. And Iosue in deede was chosen already to gouerne the people, neither had he onelyonly receiued the bare office that was layed vponupon him, but also he was furnished with spirituall giftes meete to execute the same. But because the most valiant men that are, although they be neuer so well furnished, yet when they come to the point of execution of the charge, either they …ay or stagger: this exhortation was not superfluous, that Iosue should immediately prepare himselfe vntounto the voyage. Although not onelyonly for his owne cause his calling is againe confirmed, but that the people might plucke vp their heartes, & not doubt at all, to follow suche a captaine, whom they might see not to set forwarde one foote, but as God went before him.
2 My seruant Moses, &c.) A double sense may hereout bee gathered. The first is this, Forsomuche as Moses is dead, now the whole burthen and charge is turned ouer to thee. Therefore take vponupon thee his place, vntounto whom thou art appointed to succeed. The other sense is this, Although Moses be dead, yet giuegive not ouer the enterprise, but proceede and goe forwarde. But I doe rather allow the former illation, that by the right of succession he should take vppon him that charge, whiche Moses left vacant by his departure. The addition of (a seruant) whiche is attributed to Moses, hath speciall respect vntounto the gouernement of the people, and the affaires thereof: because it must be vnderstoode, according to the circumstance of the place: for here he entreteth not of the lawe, but of the office of gouernment, whiche by his death was fallen vntounto Iosue. And God verily, not so muche to commende Moses, calleth him his seruant, as that the authoritie of Iosue might be established, whiche Moses set vp in his place. Moreouer, because the people perhaps would scarse hauehave rested in a bare precept, after he had commaunded them to passe ouer Iordan, he promiseth that they should be Lords of all that region in peaceable possession wheresoeuer they did set their foote. For as nothing doth make vsus more cowardes and vnprofitable than distrust, so when GOD setteth before vsus a happie successe, faith and trust doth inspire a courage and chearefulnesse to take any enterprise in hande. Adde herevnto, that he doth not now first beginne to lifte vp their mindes vntounto a good hope, with a newe promise which they had neuer hearde of before: but rather calleth to their remembraunce what Moses had testified long before vntounto them. Wherefore he sayeth, that now the time is come, wherein God would performe and exhibit, whatsoeuer he had promised before vntounto Moses. If any man will obiect, that The same thing was spoken to Abraham long before Moses was borne: or rather, Whatsoeuer Moses hearde foure hundred yeares after, proceeded most properly out of the perpetuall couenant, that was made with Abraham: I answeare, that The olde promise was omitted which was commonly knowen and notorious among them, and that Moses is brought forth for a witnesse, the memorie of whom was freshe, and by whose death the faith of the people had ben sore shaken, if God himselfe had not pronounced, that the effect of all thinges which he had spoken, was euen readie to be perfourmed.
4 From the wildernesse and Libanus, &c.) How the trueth and effect of this promise aduaunced it selfe, aboue all lettes of the peoples malice & wickednesse, & yet the people them selues did not immediatly enioy so large a dominion, I hauehave already declared in the Preface, For, although God had set abroade the inestimable treasures of his goodnesse, in appointing them to be Lordes of the lande: yet he spared not to chastise and punish their slouthfulnesse: yea, it was necessarie to be fulfilled, which Moses threatened vntounto Num. 33. 55.them: that except they destroyed these nations appointed to destruction, they should become vntounto them prickes and thornes, with which their sides and eyes should be pricked. But as by the delay of fourtie yeares, in whiche they were ledde about the wildernesse, the promise of God was not made frustrate and of none effect: so the full possession of the land…, although it were long helde in suspense, yet it changed nothing of the faith and truth of Gods decrees, by which it was adiudged vntounto them. The people might well in due time hauehave gonè foreward vntounto the bounds & limites that were appointed vntounto them: but they woulde not. Therefore were they worthie to be vtterly driuen out againe. Neuerthelesse, the merciemercy and clemencie of God graunted them a countrie, that was sufficient for their commodious dwelling. And although it was tolde them before, that those remnantes of the nations whiche they had reserued, as a iust rewarde of their disobedience, should become their deadly enimies, yet suffered they no displeasure at their handes, but when through their owne vnfaithfulnesse and continuall rebelling against God, they prouoked his anger against them. For so often as they enioyed prosperitie, streight way they fell to lasciuiousnesse & wantonnesse. But alwayes it came to passe by the wonderful goodnesse of God, that when they were oppressed by the violence of their enimies, and as it were ouerwhelmed in the graue, yet they liued in the middest of death: and not that onelyonly, but oftentimes there were raised vp deliuerers that restored their state, when it was vtterly decayed and lost. By the greate sea is meant the midland sea, ouer against which standeth the lande of the Hitthites, as Euphrates is ouer against Libanus, so we remember that vnderunder the name of Libanus, is comprehended not onelyonly the mountaines, but all the desert along, as it is manifest by an other place of Scripture.
5 There shal not a man be able to withstand thee al the dayes of thy life. As I was with Moses, so will I be with thee: I will leaue thee, nor forsake thee.
6 Be strong and of a good courage: for vntounto this people shalt thou diuide the lande for an inheritaunce, whiche I sware vntounto their fathers to giuegive them.
7 OnelyOnly be thou strong, and of a most valiant courage, that thou maist obserue and do according to all the law which Moses my seruant hath commaunded thee: thou shalt not turne away from it, to the right hand, nor to the left, that thou maist prosper whithersoeuer thou goest.
8 Let not this booke of the Lawe departe out of thy mouth, but meditate therein day and night, that thou maist obserue and doe according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou hauehave good successe.
9 HaueHave not I commaunded thee, saying, Be strong and of a good courage, feare not nor be discouraged: for I the Lord thy God will be with thee, whithersoeuer thou goest.
5 There shall, &c.) Because they had to fight against many warlike enimies: it was needfull, that Iosue should be encouraged with this especiall confidence. Or els whatsoeuer God had promised concerning the deliuerie of that lande into their handes, would hauehave bene darkened with this carefulnesse, as it had ben with a cloude: Yea, but what a wonderfull enterprise will it be, to discomfice and chase away so many mightie nations? Wherfore that impediment is now taken away. And that he may the rather take away all doubtfulnesse, he setteth foorth the victories which Moses obteined, by which God had made it manifest, how easie it is for him to ouerthrowe all the armies of his aduersaries, be they neuer so strong. Wherefore Iosue is commaunded, in that aide and succoure whiche God brought vntounto Moses, to beholde what should be the ende and successe of his warres, which he shoulde take in hande vnderunder the same conduct and gouernance that Moses did. For vntounto his succession, a continuall course and tenor of his grace was annexed. That which followeth, although it tende to the same ende, yet doth it also further extende, I will not forsake thee. Wherefore the Apostle willing to withdrawe the faithfull from couetousnesse, applieth the same to the Heb. 13. …staying of all our carefulnesse, and the correction of to great fearefulnesse. And verily that distrust which groweth of doubtfulnesse, doth kindle in vsus suche a desire to bestirre our selues, that in eueryevery little daunger, we are miserably tossed to and fro, vntill we be persuaded both that God will be present with vsus, and also that in him we shall finde helpe enough, abundantly to defende vsus. And surely, when he prescribeth none other remedie to heale our fearefulnesse, he teacheth vsus that his presence ought to suffice vsus for aide in all our distresse and miseries.
6 Be of good comfort, &c.) Now followeth an exhortation vntounto fortitude and courage, and that againe repeated, that it may more vehemently moue his minde. Although the promise is also interlaced in other wordes, whereby Iosue is assured of his calling, that he should not take vponupon him that charge with any doubtfulnesse, which he was assured to be laide vponupon him by God himselfe: or that if he should wrestle with lettes and hinderances, he might not faint and giuegive ouer in the middest of his course. For it had not ben sufficient to hauehave prepared him selfe manfully in the beginning, if he had not ben throughly furnished to continue vntounto the ende. And although it be the propertie of faith, to encourage vsus to take in hande any thing manfully, as likewise by slacknesse and cowardise infidelitie is bewrayed: yet out of this place we may gather, that bare promises hauehave not sufficient force in them to moue our dull mindes, except there be added the prickes of exhortations. For if Iosue, whose courage was otherwise singular, had yet neede to be stirred vp to doe his duetie, how much more sharply is it necessarie for vsus to be pricked, which are so slow and dull by nature? Consider also, that not once nor in one worde, strength and constancie is required of Iosue, but because he was to be exercised with many and sundrie conflictes: he is often and with many wordes confirmed and encouraged. He is willed to be of a valiant and inuincible courage. Although by these two woordes, it might be euident, that God chargeth him with a verie earnest matter, yet not content with this doubling of words, he repeateth the same sentence againe with an amplification: in that he addeth the Aduerb, greatly and exceedingly. Wherefore out of this place let vsus learne, that we shalbe neuer able to execute great and weightie affaires, except we goe about them with all our might: because both our abilitie is small: and Satan hardly withstandeth vsus, so that nothing is more like, than that our hearts should faile vsus. But because many with wandering and vncerteine attemptes doe bend all their force in vaine, here is set foorth the true meane and way of valiantnesse: namely, that Iosue applie all his studie and endeuour to keepe the lawe of GOD. Whereby wee are taught, that by this meanes we shall become inuincible, if we applie our selues with all our might, to yeeld faithfull obedience to GOD. Otherwise it were better for vsus to lie still like …luggardes and cowardes, than to be carried foorth with rashe and headlong boldnesse. Moreouer, God will not hauehave his seruant to be valiant onelyonly to keepe the lawe, but rather he willeth him to contende manfully, that he faint not vnderunder the burthen of his painefull office: but because this doubt might trouble him, how he should acquite himselfe in matters of perplexitie, and what counsell he should take: he calleth him to the doctrine of the lawe, for that in following God, who therein goeth before him, he should be sufficiently instructed, for all matters. Thou shalte do wisely (saith he) in all thinges, so long as thou keepest thy selfe vnderunder the direction of the lawe. Although the Hebrue Uerbe SHACAL doth not onelyonly signifie to do wisely, but also to prosper, because rashnesse is for the most parte punished with misfortunes. How so euer it be, by this meane he is more certainely encouraged to hope for the helpe of God, if he giuegive himselfe wholy to be his scholer. For it is a matter of great force to comfort vsus, when any daunger is at hande to make vsus afraide, that we can assure our selues, that the matter we hauehave in hande pleaseth God, because we seeke nothing else but to obey his commandementes. And because it were not sufficient to obey God in some part, he commendeth vntounto him modestie and sobrietie, by which Iosue shoulde be reteined in simple obedience. For many, whiche are otherwise well affected, doe some times take vponupon them to be wiser than they ought to be: whereby it commeth to passe, that through negligence they omitte many thinges, or els mingle their owne deuises with the commaundement of God. Therefore that which was Dent. 12, 32.generally forbidden vntounto all men by the lawe, to adde or take any thing away: now doth God especially applie to Iosue: for if this be the onelyonly right way for priuate men to frame their liues, it is much more necessarie for them that rule & gouerne the people, namely that they submit them selues to God. And if so excellent a person as Iosue was, had neede of this bridle of modestie to keepe him in, that he passed not his boundes: what intollerable boldnesse woulde it be, if we that be farre inferiour vntounto him, should take more libertie vntounto our selues? And this doth GOD expressely charge his seruaunt withall, that they whiche excell in honour, may acknowledge that they notwithstanding are subiect euen vntounto the same lawe that the common people are.
8 Let not depart, &c.) He is commanded also to vse daily meditation of the lawe: for when that studie is omitted but for a short time, many errours will easily creepe vponupon vsus: and our memorie wax…th rustie, insomuche that manie which hauehave cast off the continuaunce of studie, come as it were newe and rawe to take any thing in hand. Wherefore God commaundeth his seruaunt, to make daily proceedings, that all his life long he ceasse not to profite in the lawe. Wherof it followeth, that they to whom this studie seemeth loathsome, are blinded with intollerable arrogancie. But why doth he forbid the lawe to depart, rather from his mouth, than from his eyes? Whereas some men doe expounde the mouth for the face, by the figure Synecdoche, the part for the whole, it is but friuolous. I doubt not therefore, but that this doth peculiarly perteine to his person, which was bounde to employ that studie that is here commaunded, not onelyonly to his owne vse priuately, but for the whole people whom he had taken in charge to gouerne. Therefore, he is so commanded to geue heed to the doctrine of the law, & in such sort, that according to the office that was laid vponupon him, he should vtter & bring foorth that which he had learned to the common profite of the people. And withall he is commaunded, by his diligence to geue other men example of obedience. For many in preaching will hauehave the lawe in their mouth, which in the meane time are the worst obseruers thereof in their life. Both is therefore commaunded, that in teaching other, he should frame himselfe and his whole life vntounto that rule.
That which followeth in the other part of the verse, sheweth that prophane and vnholy men shall at length hauehave euill successe, what soeuer they attempt with contempt and neglect of the worde of God: and although the beginninges at the first seeme pleasant and prosperous, yet their end shalbe accursed: because it is not lawfull to looke for prosperous successe, but onelyonly from the fauour of God. Whereof it is meete that all deuises, rashly, and vnaduisedly taken in hande, should be vtterly destitute, as also all arrogancie which is likewise ioyned with contempt of God himselfe. Wherefore the faithfull, that they may hauehave good successe in all thinges, ought to procure vntounto themselues, the blessing of God, as well by earnest desire of learning, as by obedience of faith. In the ende of the verse, because the Uerbe is of double signification, as I hauehave saide: either the same sentence is repeated, or else a second promise is added: whiche latter sense I do very well allowe. For it agreeth very well, that after happie successe is promised, Iosue should also be admonished, that men do nothing rightly, in good order, or with true knowledge: but so farre foorth as they submit themselues, to be gouerned by the word of God. Therefore that wisedome which the faithfull learne out of the woord of God, is contrarie to the bolde confidence of those men, which thinke they doe all thinges with great wisedome, when they are led with their owne vnderstanding.
9 HaueHave not I commaunded thee, &c.) Although the Hebrues doe often times by interrogation simply affirme, & that phrase is very common among them: yet this interragation hath a speciall force, to confirme the former doctrine, while God bringeth forth his authoritie, and dischargeth the minde of his seruant, both from doubt and care. Is it not I (saith he) whiche hauehave commaunded thee: euen I also will be present with thee. This is therefore spoken with a force or emphasis, because it is not lawfull to resist his commaundementes. Againe, this place doth teache vsus, that nothing doth more preuayle to make vsus hauehave sure trust, then when we are bolde vponupon the calling and commaundement of God, and being well assured thereof in our conscience, we doe followe him as a guide, whithersoeuer he doth call vsus.
10 Then Ioshua commaunded the officers of the people, saying,
11 Passe through the host, and commaunde the people, saying, Prepare you vitailes: for after three dayes ye shall passe ouer this Iordaine, to goe in to possesse the land, which the Lord your God giueth you to possesse it.
12 And vntounto the Rubenites, and to the Gadites, and to halfe the tribe of Manasseh spake Ioshua, saying,
13 Remember the woorde, whiche Moses the seruaunt of the Lord commaunded you, saying, The Lord your God hath geuen you rest, and hath geuen you this lande.
14 Your wiues, your children, and your cattell shal remaine in the lande which Moses gaue you on this side Iordan: but ye shall goe ouer before your brethren armed, all that be men of warre, and shal helpe them.
15 Vntill the Lord hauehave giuen your brethren rest, as well as to you, and vntill they also shall possesse the land, which the Lorde your God giueth them: then shall ye returne vntounto the land of your possession, and shall possesse it, which land Moses the Lordes seruaunt gaue you on this side Iordan, towarde the sunne rising.
16 Then they answeared Ioshua, saying, All that thou hast commaunded vsus, we will doe, and whithersoeuer thou sendest vsus, we will goe.
17 As we obeyed Moses in all thinges, so will we obey thee: onelyonly the Lorde thy God be with thee, as he was with Moses.
18 Whosoeuer shall rebell against thy commaundement, and will not obey thy wordes in all that thou commaundest him, let him be put to death: onelyonly be strong and of good courage.
10 Then Iosue commaunded, &c.) It may be doubted whether this decree were published, after the espialles were sent, and after their returne. And verily it seemeth to me not onelyonly likely, but also I am throughly persuaded, that after he had knowen by their report, suche thinges as he woulde, then he thought best to remoue the campe. Otherwise it had bene but ouer headie hastinesse, to take his iourney that way whiche he knewe not: seeing he thought it profitable to be first instructed of many things, before he entered into the lande of his enimies. Neither is it a straunge thing, that the order of time is neglected, and that which followed being omitted, is afterwardes rehearsed. Wherefore, the second Chapter shalbe as it were a Parenthesis interlaced, which doth more fully declare, at what time Iosue commaunded the people to remoue with bagge and baggage. Therefore, when he had perfect intelligence of eueryevery matter, he thought it high time to marche forwarde, and so commaunded the people by an edict to prepare them selues to remoue. And wheras with so great confidence he pronounceth, that after three dayes they should passe ouer Iordan, he would neuer hauehave bene so bold to hauehave made suche a promise, if the spirit of God had not directed him thereto. No man had assayed to finde a foorde, neither was there any hope that any might be found. And as for bridge, or vessels, there were none, by which they might passe ouer. And it had bene an easie matter to hauehave kept them from the passage. Wherefore, nothing else remained, but that God should miraculously carrie them ouer. This did not Iosue hope of rashly, nor of his owne braine, but as it was reuealed to him by God. In their readinesse of obedience appeared the faith of the people, for that seing before their eyes so great difficultie, they would neuer hauehave bene so obedient, if they had not cast all their care vpoa GOD. And there is no doubt, but God him selfe gaue this courage into their minds, that he might take away all stoppes, whiche might lette the effecte of his promise.
12 To the Rubenites, &c.) These tribes had their inheritance graunted them on the other side of Iordane for this condition, that they shoulde goe a warfare with the rest of their brethren, vntill they had chased away the nations of the Chanaanites. Now therefore Iosue exhorteth them to performe their promise, that leauing their wiues and children, with all their goodes, they should passe ouer Iordane, and not geue ouer the warrefare, vntill they sawe their brethren all placed in quiet possession of their inheritaunces. And he bseth two argumentes cheefly to prouoke them to doe their duetie, of which the former is taken of authoritie, the other of equitie. First therefore he rehearseth vntounto them what Moses gaue them in commaundement, from whose decree it was not lawfull for them to decline, when all men knew right well, that Moses spake nothing of his owne head, but onelyonly such thinges as God by his owne mouth had vttered. And withall, though he do not expresse it, yet by the way he geueth them to vnderstande, that they were bounde by couenaunt, because they had promised that they woulde so doe. Then setting before their eyes the equitie of the cause, he moueth them to consider, that it were not meete that those should be in vnequall condition, to whome the same inheritaunce was alike appointed. It were not at all conuenient (saith he) that your brethren should aduenture them selues, and take paines to holde out the warre, and you should sit quietly and enioy your ease at home. But whereas he willeth them to goe before, he meaneth not that they should be the firste that should abide the brunt of their enimies, & so being layed open to all daungers, should take more paines, & endure greater hardnes than all the rest. OnelyOnly by this meanes he exhorteth them to marche forwarde cheerefully, because it had bene a kinde of drawing backe, if they should hauehave followed all the rest slowely in the rereward. Therefore, to marche before their brethren, is not to stand in the vauntgard of the battell when they should fight: but in keping their order and aray to shew foorth their courage and good will. For it is certeine, that as they were diuided into foure standardes, so they marched forwarde. But in that he nameth those that were men of warre among them, it may be gathered (which in other places is more manifest) that olde men, and such as were not of sufficient strength, were permitted to looke to their affaires at home, or else to take their ease if they were feeble, or in health appaired.
16 Then answered, &c.) They doe not only obey, but also most liberally and frankly they offer such seruice as was required of them. And this is the way for men to doe their duetie, cheerefully to performe whatsoeuer God requireth of them, not with heuinesse as 1. Cor. 9. 7.S. Paul saith. If any man wil obiect, That they doe bragge of such obedience as they shewed to Moses, more than modestie woulde they should, seing they had ben often times disobedient: I answer, that Although they did not alwayes follow him with such feruent zeale as they ought to hauehave done, yet they were so reasonably well framed vntounto obedience, that their modestie was not only tollerable, but also worthie of great commendation, if we consider how proudly their fathers rebelled, and with what obstinacie they attempted to cast off the yoke which God had layed vponupon them. For in this place speake not those rebells, by whom God complaineth in the Psalme, that he Psal. 65. 8. … 10. 11.was prouoked to wrath: but such as being subdued by example of their punishment, had learned quietly to submit them selues. Although in their wordes they doe not so much aduance their owne vertues, as they doe set vp and extoll the authoritie of Iosue, whiles they professe that they will take him, euen as they tooke Moses, in whose roome he succeded. The prayer which they adde, doeth conteine the matter of their trust & cōfidence: that God would be present with his seruāt Iosue, euen as he helped Moses. For they declare that they will be in a readinesse to fight vnderunder the cōduct of their new Captein generall, because they are persuaded, that he being furnished with the power and aide of God, shall hauehave the victorie, as they had often experience before, that God was wonderfully with them to assiste them by the hand of Moses. And herevpon it may be gathered, that they had this confidence, both because they rehearse the triall and experience of Gods goodnesse to encourage them selues therewith, and also in that they acknowlege Iosue to be the successor of Moses, not only in place, but also in happie successe. For this addition is not without great weight, Thy GOD: but to shew a continuance of the course of Gods grace towards him. Yet the forme of speaking may be taken indifferently, both for the confidence of faith, and for a wish or praier. Wherfore, although they signifie, that they do cherish a good hope in their harts, yet as in so weightie a matter, they geue them selues also to prayers. And surely when soone after they doe of them selues exhort him to constancie, they declare, that they also wil be fellows and companions with him in the same faith and confidence. Where it is worthie to be noted, that although Iosue was a singular example of fortitude and valiantnes vntounto all the rest, and encoraged them both by word and deed: yet he him selfe is also pricked forward, when he runneth before them, that by his cherefulnes he might better encorage all the rest of the people.