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Joshua Capitolo 1
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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 to the government in the stead of Moses, gives him an ample commission, full instructions, and great encouragements, Jos 1:1-9. II. He accepts the government, and addresses himself immediately to the business of it, giving orders to the officers of the people in general, Jos 1:10,11, and particularly to the two tribes and a half, Jos 1:12-15. III. The people agree to it, and take an oath of fealty to him, Jos 1:16-18. 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?" De 33:29.
1-9
Joshua Directed and Encouraged (1451 BC)
简体中文
约书亚受命与勉励（主前 1451 年）
¹ 耶和华的仆人摩西死了以后，耶和华晓谕摩西的帮手、嫩的儿子约书亚，说： ² "我的仆人摩西死了；现在你要起来，和众百姓过这约旦河，往我所要赐给以色列人的地去。 ³ 凡你们脚掌所踏之地，我都照着我所应许摩西的话赐给你们了。 ⁴ 从这旷野和这黎巴嫩，直到伯拉大河，赫人的全地，又到大海日落之处，都要作你们的疆界。 ⁵ 你平生的日子，必无一人能在你面前站立得住。我怎样与摩西同在，也必照样与你同在；我必不撇下你，也不丢弃你。 ⁶ 你当刚强壮胆，因为你必使这百姓承受那地为业，就是我向他们列祖起誓应许赐给他们的地。 ⁷ 只要你刚强，大大壮胆，谨守遵行我仆人摩西所吩咐你的一切律法，不可偏离左右，使你无论往哪里去，都可以顺利。 ⁸ 这律法书不可离开你的口，总要昼夜思想，好使你谨守遵行这书上所写的一切话。如此，你的道路就可以亨通，凡事顺利。 ⁹ 我岂没有吩咐你么？你当刚强壮胆；不要惧怕，也不要惊惶，因为你无论往哪里去，耶和华你的神必与你同在。"
这里约书亚得了尊荣，手中也被赋以大权；赐下这一切的，是那尊荣与权能的源头，也是君王藉以掌权的主。无穷的智慧给他训诲，赐各样安慰的神给他勉励。神先前曾藉摩西论到约书亚（民 27:18），如今却直接向他说话（书 1:1），正如他从前对摩西说话一样（利 1:1），大概是从会幕中向他说话；约书亚曾与摩西一同站在那里（申 31:14），为要学习在那里事奉的途径。虽然以利亚撒佩带着决断的胸牌，约书亚受命在需要时求问于它（民 27:21），但为了给他更大的勉励，神在此直接向他说话——有人认为是在梦中或异象中（如伯 33:15）；因为神虽将我们限于他所设立的典章之内，在其中与他相交，他却没有将自己束缚于这些典章之中，以至不能在其中之外向他的百姓显明自己，并直接对他们的心说话，而非仅借他们的耳。关于约书亚蒙召执掌治理之职，请留意以下数点：
I. 他蒙召的时间：在摩西死后。 摩西一死，约书亚便凭着他在摩西生前所得的庄严授任，立即承担起治理之责。哪怕只是几日的权力空缺，也可能带来严重的后果；但神之向他说话、催他向迦南前进，大概是在为摩西哀哭的三十天满了之后才发生；这并非如犹太人所说，是因为他在那几日间内心忧伤而不宜与神相交（他的忧伤并非没有指望之人的忧伤），而是要借着这一庄严的停顿，乃至在时日对他们如此宝贵之际将公众议事推迟整整一个月，来表达对摩西生平的敬意，并给百姓留出时间，不仅为失去他而哀恸，更为自己在摩西四十年治理期间对他的过犯而悔改。
II. 约书亚在被如此擢升之前所处的地位。他是摩西的帮手，即直接侍立在摩西身旁，并在事务上襄助他的人。七十士译本译作 hypourgos，意即在摩西之下做工的人，受其指挥与命令。请留意：1. 此处蒙召得尊荣的人，长久以来一直受教于劳碌事务之中。我们的主耶稣自己也取了仆人的形像，然后神才将他升为至高。2. 他是在顺服与受命之中受训而成的。最配执掌权柄的，是那已经学会顺服的人。3. 那要接续摩西的人，与摩西密切相知，好叫他充分明白摩西的教训、为人、志向、宽容（提后 3:10），得以采取相同的方略，循着相同的灵、相同的脚踪而行，因为所要承继的是同一项事工。4. 他在此事上是基督的预表；正因如此，基督也可称为摩西的帮手，因为他生在律法之下，成全了律法的一切义。
III. 神赐给他的呼召本身，内容十分详尽。
1. 他蒙召执掌治理之职的缘由：我的仆人摩西死了（书 1:2）。一切良善的人都是神的仆人；作神的仆人对最伟大的人也并非贬损，反倒是尊荣——连天使自己也不过是他的使者。摩西蒙召从事非同寻常的事工，是神家中的管家；他在所受托的事上并非事奉自己，而是事奉那差遣他的神。他作为仆人尽忠职守，并系念于那位儿子，正如来 3:5 所暗示的——那里说摩西所作的，乃是为将来必传说的事作见证。神必记念他的仆人，在末了的日子必承认他们。然而摩西虽是神的仆人，又是难得的器皿，却终究死了；因为神要更换他手中的工具，以表明无论他使用何等器皿，他都不受缚于任何一件。摩西尽完了作仆人的工，便死了，去从他的劳碌中安息，进入他主的喜乐。请留意，神留意他仆人的死。这在耶和华眼中看为宝贵（诗 116:15）。
2. 呼召本身：现在你要起来。 （1.）"摩西虽死了，工作却仍要推进；所以你要起来，去做这工。" 不要让哭泣妨碍撒种，也不要因最有用之手的枯萎而削弱我们自己的手；因为当神有工要做时，他必寻得、或造就能以胜任的器皿去成全。摩西这仆人死了，但神这主却未死：他永远活着。（2.）"因为摩西死了，所以这工便作为他的继任者临到你身上，因为你正是为此而被任命的。所以需要你来填补他的位置；起来去作吧。" 请留意，[1.] 有用之人被接去，应当激发剩下的人更加殷勤行善。某某人死了，我们不久也必离世，所以当趁着白昼作工。[2.] 当有用之人在最被需要之时被接去，如果有人被兴起来接续他们，在他们中断之处继续前行，这对百姓而言便是极大的恩典。约书亚要起来完成摩西所开创的工作。后来的世代就这样进入前人的劳苦之中。照样，我们的约书亚——基督——为我们成就了摩西律法所永远无法成就的事——他称人为义（徒 13:39），又使人成圣（罗 8:3）。摩西的一生为约书亚铺平了道路，并预备了百姓来领受约书亚所要成就的事。照样，律法是训蒙的师傅，引我们到基督面前；然后摩西的死为约书亚让出了位置；照样我们向律法——我们头一个丈夫——死了，好使我们归于基督（罗 7:4）。
3. 他如今蒙召所要承担的具体事工："你要起来，过这约旦河，" 就是你们眼前所见的这条河，也是你们扎营在其岸边的河。这是对约书亚信心的试炼：在没有可见的渡河途径之时——至少在此处、在此时节没有，因为两岸河水泛滥（书 3:15）——他是否要下令预备渡河。他既没有浮桥，也没有渡船可以运送他们过去，但他必须信靠那吩咐他们过河的神必为他们开出一条路来。过约旦河就是进入迦南；而摩西不能、也无法领他们进去（申 31:2）。照样，将众子领进荣耀里去的尊荣，是留给那作我们救恩的元帅的基督的（来 2:10）。
4. 这里再次重申将迦南地赐给以色列人的应许（书 1:2-4）：我所要赐给他们的。 对列祖所宣告的是 I will give it "我必赐给"；但如今到了第四代，亚摩利人的罪孽已经满盈，应许成就的时机已经来到，这地便实际交付给他们，使他们得以承受那久已翘首以盼的产业："我正赐给他们，进去承受吧，这全都是你们的了；不但如此（书 1:3），我已经赐给了；虽然尚未攻克，却必归你们所有，正如已经在你们手中一样确实。" 请留意，（1.）承受这份产业的对象：给他们，就是给以色列人（书 1:2），因为他们是雅各的子孙；雅各正是在领受这一应许之时被称为以色列的（创 35:10,12）。以色列的子孙虽然在旷野里大大惹动神的怒气，却因他们列祖的缘故，仍得保全所立的约。而且神说要进入迦南的，正是那些发怨言之人的儿女（民 14:31）。（2.）所赐的地土本身：东起伯拉大河，西至地中海（书 1:4）。虽然他们的罪使他们在这广大的产业上有所亏缺，从未充满这里所定界限之内全境，但只要他们顺服，神本可赐给他们这片地，甚至更多。日后果有许多人从这一切邦国归附犹太教，徒 2:5 等处便是明证。纵然他们的国度并未扩张，教会却得以拓展，因此不能说应许落空。再者，即使这应许在字句上未得完全应验，信徒也可由此推论：它另含更深的含义，要在弥赛亚的国度里——无论恩典的国度还是荣耀的国度——才得成全。（3.）这里隐含了赐下这份产业所附的条件，即这句话：正如我所应许摩西的，意即"按照摩西屡次向你们说明的条件：你们若谨守我的律例，就必进去承受那美地。要在这些附带与限制之下接受，而非别样。" 诫命与应许不可分割。（4.）这里又暗示了他们将要何等轻易地取得这地，只要不是他们自己的过错："凡你们脚掌所踏之地"（在以下界限之内）"都必归你们为业。只要你们一踏足其上，那地便是你们的了。"
5. 神在此向约书亚所作的、为要勉励他的应许。（1.）他必蒙神同在，去承担这一蒙召的伟大事工（书 1:5）："我怎样与摩西同在"，指引他、坚固他，赐他亨通，使他将以色列人领出埃及并经过旷野；"我也必照样与你同在"，使你能将他们安置在迦南。约书亚深知自己在智慧与恩典上远不及摩西；然而摩西所作的，乃是靠着神的同在才得以成就；约书亚虽不常有摩西那样的临危从容，但只要他常有神的同在，便已足够。请留意：这对于兴起的传道人与基督徒新一代是极大的安慰——前人所得的恩典如今仍足以应付他们，只要他们不因懈于运用而亏负自己。这话在此又重复了一次（书 1:9）。"耶和华你的神必与你同在"，作大有能力的神，并使这大能随你无论往哪里去都为你效力。请留意：凡奉神差遣而去的人，神必与他们同在，无论他们往何处去；既已如此，便无需别求，足以使他们坦然顺利。（2.）神的同在必永不离开他：我必不撇下你，也不丢弃你（书 1:5）。摩西曾向他保证此事（申 31:8），说：虽然我现在不得不离开你，神却永不离开你。如今神亲自印证了他仆人摩西的话（赛 44:26），应许永不离开约书亚。我们所需要的神的同在，不仅是在起初开工之时扶持我们进入，也是在工程的进展之中以恒久的帮助扶持我们。若是这同在在任何时候离开我们，我们便立时失丧；但有一件事我们可以确信：我们若与神同在，神也必与我们同在。 此处赐给约书亚的应许，已被应用在一切信徒身上，并被用作抵挡贪心的凭据（来 13:5）：你们要以自己所有的为足，因为他曾说过：我总不撇下你。（3.）他必胜过以色列的一切仇敌（书 1:5）：必无一人能起来攻击你、在你面前站立得住。请留意：在以神为助的人面前，没有人能站立得住。神若帮助我们，谁能敌挡我们呢？ 神应许他必得着彻底的胜利——仇敌必不能在他面前稍有作为；又必得着持续的胜利——他一生的日子尽皆如此。无论他去世之后以色列的光景如何，他执政的全期必蒙恩满有得胜。约书亚许久以前曾用以勉励百姓的话（民 14:9），如今神用以勉励他。（4.）他必亲自分这地给以色列人为业（书 1:6）。在他开工之时，能确知必见其完工、自己的劳碌不至徒然，这是何等大的勉励。有人认为这是要他以决心武装自己的一个缘由，并要壮胆，因为他必须使之为业的那百姓是何等难以驾驭。他深知他们是何等悖逆、常常不满的百姓，也深知在前任治理之下他们是何等难以管束；所以，他当预料到必从他们受烦恼，便更要壮胆。
6. 神给约书亚的吩咐，即诫命：
（1.）他必须在凡事上遵从神的律法，并以之为准则（书 1:7,8）。神仿佛将律法书交在约书亚手中；正如约阿施登基之时，人将法度赐给他（王下 11:12）。关于这本书，他受命如下：[1.] 要昼夜思想，好使他明白其中的道理，并在一切境遇之中随时就绪。若说有任何人的事务繁忙足以使他得免于默想及其他灵修之工，人必以为此时的约书亚可以如此。他手中托付极大；其关怀之重足以充满他，纵然他有十个灵魂也嫌不够——然而他仍必须分出时间与心思来默想。无论我们在世上的事务何等繁多，我们都不可忽略那一件不可少的事。[2.] 不可让它离开他的口；即他向百姓所下的一切命令，以及他审断一切申诉的判断，都必须与神的律法相符；在任何场合都必须照这律例而言（赛 8:20）。约书亚要维护并推进摩西所开创的工作，所以他不仅要完成摩西为他们所作的拯救，更要持守摩西在他们中间所立的纯正信仰。当时无需另立新律法；但那交托给他的善道，他必须谨慎而忠心地守着（提后 1:14）。[3.] 他必须谨守遵行这律法上的一切。为此他必须昼夜思想——并非单为沉思冥想，或为在头脑中装满各种概念，也不是为要找些疑难来刁难祭司，而是要使自己无论作为一个人还是作为执政者，都照着所写的去谨守遵行；那书上所记的，有几样正是与眼前的事工直接相关的，比如关于争战的律例、关于灭绝迦南人和分地的律例——这些他必须敬虔遵行。约书亚权柄极大，然而他自己也必须在命令之下，按着所吩咐的去行。无论一个人的尊荣或权柄何等浩大，都不能使他凌驾于神的律法之上。约书亚不仅要凭律法治理百姓，留意百姓遵守律法，他自己也必须遵守，好借自己的榜样维护律法的尊荣与权柄。第一，他必须照所写的去行。仅是听道读经、称颂称赞、知悉记忆、谈论讲述，都不足够——我们必须去行。第二，他必须照所写的去行，将律法当作标准严格遵守，不仅行其中所要求的，而且在一切细节上都照着所定的而行。第三，他必须照一切所写的去行，毫无例外、毫无保留，一心谨守神的一切诫命，连那些最不讨肉体喜悦的诫命也不例外。第四，他必须留意这样遵行——留意良心的责备，留意神护理的提示，并把握一切时机。要行出普世的顺服，细心的留意是必不可少的。第五，他不可偏离，无论在自己所行的，还是在任何治理的判断中，都不可偏右偏左，因为左右皆有偏差，德行乃在于中道。第六，他必须刚强壮胆，好使自己能照律法而行。在尽本分的路上有许多令人气馁之处，凡要前行并恒忍到底的，必须下定决心。最后，为勉励他遵行，神向他保证：如此他必行事智慧（如旁注所言），并使自己的道路亨通（书 1:7,8）。凡以神的话语为准则、并按这准则谨慎而行的，必行事美好、道路通达；这话语必供给他们治理为人最佳美的准则（诗 111:10），也必使他们得着最美的福气：神必成就他们心里所愿的。
（2.）他要以神的应许与同在勉励自己，并以此为倚靠（书 1:6）：你当刚强壮胆。 又一次（书 1:7），仿佛这是那不可少的一件事：只要刚强，大大壮胆。 然后他以这话作结（书 1:9）：你当刚强壮胆；不要惧怕，也不要惊惶。 约书亚早先在与亚玛力人争战之时，又在反对那十个探子恶信的报告之时，就已经显出了他的勇毅；然而神仍看为合宜，要把这训诲一而再、再而三地谆谆告诫他。凡有恩典的人，仍需要被人一次又一次地唤起去运用恩典，并在其中长进。约书亚在自己眼中谦卑低下；他并非不信神、不信神的大能与应许，却对自己缺乏把握，对自己的智慧、力量与对这工的胜任没有把握，特别是在接续摩西这样伟大的人物之后；所以神才这样反复地说："你当刚强壮胆；不要因对自己软弱的意识而灰心；神是全足全丰的。我岂没有吩咐你么？" [1.] "我已经吩咐这工当做成，所以这工必成，无论途中看似有何等不可克服的艰难。" 不但如此，[2.] "我已经吩咐、呼召、并差遣你去做这事，所以我必亲自与你同在，赐你力量，并在其中扶持你。" 请留意：当我们行在自己本分之路上时，就有理由刚强、大大壮胆；我们若定睛于那从神而来的差遣，听见神说："我岂没有吩咐你么？我因此必帮助你，赐你亨通，悦纳你，赏赐你，" 这必大大激励我们、壮我们的胆。我们的主耶稣也像此处的约书亚一样，因着顾念神的旨意和他从父所受的命令（约 10:18），而在受苦之中得着扶持。
Originale inglese
Joshua Directed and Encouraged (1451 BC)
¹ 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 whithersoever 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 therein: 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.
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 consolation. God had before spoken to Moses concerning him (Nu 27:18), but now he speaks to him (Jos 1:1), probably as he spoke to Moses (Le 1:1) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (De 31:14), to learn the way of attending there. Though Eleazar had the breast-plate of judgment, which Joshua was directed to consult as there was occasion (Nu 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 life-time. 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 towards 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 towards 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 business. The LXX. translates it hypourgos, 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 learnt 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 (2Ti 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, Jos 1:2. 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 could never be done by the law of Moses,—justifies (Ac 13:39), and sanctifies, Ro 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, Ro 7:4.
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, Jos 3:15. He had no pontoons or bridge of boats by which to convey them over, and yet he must believe that God, who had ordered them over, would open a way for them. Going over Jordan was going into Canaan; thither Moses might not, could not, bring them, De 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 (Jos 1:2-4): I do give it them. To the patriarchs it was promised, I will give it; but, now that the fourth generation had expired, the iniquity of the Amorites was full, and the time had 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 (Jos 1:3), 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 (Jos 1:2), because they are the seed of Jacob, who was called Israel at the time when this promise was made to him, Ge 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, Nu 14:31. (2.) The land itself that is conveyed: From the river Euphrates eastward, to the Mediterranean Sea westward, Jos 1:4. 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, Ac 2:5, etc. If their church was enlarged, though their nation was not multiplied, it cannot be said that the promise was of no 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 you will keep my statutes, you shall go in and possess that good land. Take it under those provisos 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 (Jos 1:5): "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 (Jos 1:9). "The Lord thy God is with thee as a God of 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, Jos 1:5. Moses had assured him of this (De 31:8), that, though he must now leave him, God never would: and here God himself confirms that word of his servant Moses (Isa 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; this we may be sure, 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 you have, for he hath said, I will never leave thee. (3.) That he should have victory over all the enemies of Israel (Jos 1:5): 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 (Nu 14:9) God here encourages him with. (4.) That he should himself have the dividing of this land among the people of Israel, Jos 1:6. 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 or command he gives to Joshua, which is,
(1.) That he conform himself in every thing to the law of God, and make this his rule Jos 1:7,8. 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, 2Ki 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 in 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, Isa 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, 2Ti 1:14. [3.] He must observe to do according to all this law. To this end he must meditate therein, not for contemplation 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; etc.; 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 observed 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, to 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 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 might do according to the law. So many discouragements there are in the way of duty that 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, Jos 1:7,8. Those 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 these his stay (Jos 1:6): Be strong and of a good courage. And again (Jos 1:7), as if this was the one thing needful: Only be strong and very courageous. And he concludes with this (Jos 1:9): 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 thy 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 embolden us if we keep our eye upon the divine warrant, 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, Joh 10:18.
10-15
Joshua's Address to the Reubenites (1451 BC)
简体中文
约书亚对流便人的训话（公元前1451年）
¹⁰ 于是，约书亚吩咐百姓的官长说： ¹¹ "你们要走遍营中，吩咐百姓说：'当预备食物；因为三日之内你们要过这约旦河，进去得耶和华你们神赐你们为业之地。'" ¹² 约书亚对流便人、迦得人和玛拿西半支派的人说： ¹³ "你们要记念耶和华的仆人摩西所吩咐你们的话，说：耶和华你们的神已使你们得享安息，也将这地赐给你们。 ¹⁴ 你们的妻子、孩子和牲畜都可以留在约旦河这边摩西所给你们的地；但你们中间一切大能的勇士都要带着兵器，在你们弟兄前面过去，帮助他们； ¹⁵ 等到耶和华使你们的弟兄像你们一样得享安息，并且得着耶和华你们神所赐他们为业之地，你们才可以回到所得为业之地，得地为业，就是耶和华的仆人摩西在约旦河东边日出之地所给你们的。"
约书亚既已确立在治理的位上，便立即投入事务；不是去摆排场或享安逸，而是要推进神在百姓中间的工作——神正是为这些百姓设立了他。正如那羡慕传道职分的人（提前3:1），羡慕官长职分的人也是羡慕一种事工，一种善工；两者都不是被提拔来闲懒的。
I. 他向百姓发出命令，为行军作预备；他们在现今的驻扎地安营如此之久，拔营当是一件不易的事。在各支派和各家族中在约书亚之下指挥百姓的官长前来听命，他们要将命令传达给百姓。基层官长在其位上对公共福祉的必要和贡献，与最高官长在其位上一样。没有官长，约书亚能做什么呢？因此我们当顺服，不仅顺服君王为主的，也顺服君王所派的官长（彼前2:13-14）。借着这些官长：1. 约书亚发布公开通告：他们三日之内要过约旦河。我想这些命令是等到那被派去打探耶利哥的探子回来之后才下达的——虽然那事的记载在后面（书2:1-24）。也许那件事显出他的过度谨慎和小心的疑虑，正因此他才需要如此反复被吩咐要刚强壮胆。请看约书亚何等笃定地对百姓说——因为神已先对他说过——你们必过约旦河，必得那地为业。我们大大尊重神的真实。2. 他吩咐他们预备食物，而不是预备运输的船只。那将埃及如鹰背在翅膀上带出来的神，也必照样将他们带入迦南，领他们归他自己（出19:4）。但那些想要在吗哪（那时还未止息）之外另得别样食物的人，必须在所定的日子之前预备好。也许，虽然吗哪直到他们进入迦南才完全止息（书5:12），但自从他们进了有人居住之地（出16:35）——在那里可以部分得到别的供应——它就不像起初在旷野赐下时降得那样丰盛，他们所收的也不如从前那样多，而是逐渐减少，因此他们被吩咐预备别的食物——这大概也包括行军所需的一切其他物品。有些犹太作者考虑到他们既有吗哪便无需另备食物，便从寓意上理解，以为他们必须为罪悔改，与神和好，并决心过新的生活，好预备领受这一大恩。见出19:10-11。
II. 他提醒这两个半支派，他们有义务与弟兄一同过约旦河——虽然他们的产业和家人留在这边。利益会使其他支派乐于过河，但在这两个半支派则是舍己之举，有违本性；因此有必要拿出摩西当初在他们之先赐他们为业时与他们所立的约（书1:13）：你们要记念摩西所吩咐你们的话。他们中间也许有人如今心想：摩西既已死了——他们当初以为他在这事上太苛待他们——如今或许可以找这样那样的借口免除这一义务，或者或许可以说服约书亚豁免他们；但约书亚坚持要他们履行，让他们知道：摩西虽死，他的命令和他们的应许仍完全有效。他提醒他们：1. 他们已得的益处——率先得了安顿："耶和华你们的神已使你们得享安息。他已使你们的心得了安息——你们知道当信靠什么，不像其余支派那样先要等争战的结局，再等拈阄的结果。他已使你们的家人得了安息——你们的妻儿，他们的安顿就是你们的满足。他借着赐你们这地——这美地，你们已完全安静地据有之地——使你们得了安息。"注意，当神借他的护理赐我们安息之时，我们当考虑如何以这益处来荣耀他，并当为那些未得安顿、或不如我们安顿得好好的弟兄作怎样的服事。当神赐大卫安息之时（撒下7:1），请看他是如何不安，直到为约柜寻得所在（诗132:4-5）。当神赐我们安息之时，我们必须防备懈怠，防备在渣滓上安逸躺卧。2. 他提醒他们曾在迦南的争战中帮助弟兄、直到神照样也使他们得享安息的约定（书1:14-15）。这是：(1.) 本身就合理的。各支派如此紧密地合而为一，以致他们必须看自己互为肢体。(2.) 借着耶和华的仆人摩西所吩咐的；他命他们如此行，他的继承者约书亚要看见他的命令被遵行。(3.) 这是他们唯一的办法，可以救自己脱离定居约旦河那边那一边的大罪——那罪迟早要追上他们（民32:23）。(4.) 这是摩西将他们所据有的地赐给他们时所附的条件，因此他们若不履行条件，就不能确保对自己得业之地——如此处所称（书1:15）——有良好的产权或舒适的享受。(5.) 他们自己也已立约同意了（民32:25）：仆人必照我主所吩咐的行。如此，我们都当负有多方的责任，彼此坚固，不可单求自己的益处，也要彼此相顾。
Originale inglese
Joshua's Address to the Reubenites (1451 BC)
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 valour, 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 possession, and enjoy it, which Moses the LORD's servant gave you on this side Jordan toward the sunrising.
Joshua, being settled in the government, immediately applies himself to business; not to take state or to take his pleasure, but to further the work of God among, the people over whom God had set him. As he that desires the office of a minister (1Ti 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 those that are sent by him, 1Pe 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, Jos 2:1-24 And perhaps that was such an instance of his jealousy, and excessive caution, as made 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 to the people, because God had said it to him, You shall pass over Jordan, and shall possess the land. We greatly honour the truth of God. 2. He gives them directions to prepare victuals, not to prepare transport vessels. He that bore Egypt upon eagle's wings would in like manner bear them into Canaan, to bring them to himself, Ex 19:4. But those that were desirous to have other victuals besides the manna, which had not yet ceased, must prepare it and have it ready against the time appointed. Perhaps, though the manna did not quite cease till they came into Canaan (Jos 5:12), yet since they had come into a land inhabited (Ex 16:35), where they might be furnished in part with other provisions, it did not fall so plentifully, nor did they gather so much as when they had it first given to them in the wilderness, but decreased gradually, and therefore they are ordered to provide other victuals, in which perhaps was included all other things necessary to their march. And some of the Jewish writer, considering that having manna they needed not to provide other victuals, understand it figuratively, that they must repent of their sins, and make their peace with God, and resolve to live a new life, that they might be ready to receive this great favour. See Ex 19:10,11.
II. He reminds the two tribes and a half of the obligations they were under to go over Jordan with their brethren, though they left their possessions and families on this side. Interest would make the other tribes glad to go over Jordan, but in these it was an act of self-denial, and against the grain; therefore it was needful to produce the agreement which Moses had made with them, when he gave them their possession before their brethren (Jos 1:13): Remember the word which Moses commanded you. Some of them perhaps were ready to think now that Moses was dead, who they thought was too hard upon them in this matter, they might find some excuse or other to release themselves from this engagement, or might prevail with Joshua to dispense with them; but he holds them to it, and lets them know that, though Moses was dead, his commands and their promises were still in full force. He reminds them, 1. Of the advantages they had received in being first settled: "The Lord your God hath given you rest. He has given your minds rest; you know what you have to trust to, and are not as the rest of the tribes waiting the issue of the war first and then of the lot. He has also given your families rest, your wives and children, whose settlement is your satisfaction. He has given you rest by giving you this land, this good land, of which you are in full and quiet possession." Note, When God by his providence has given us rest we ought to consider how we may honour him with the advantages of it, and what service we may do to our brethren who are unsettled, or not so well settled as we are. When God had given David rest (2Sa 7:1), see how restless he was till he had found out a habitation for the ark, Ps 132:4,5. When God has given us rest, we must take heed of slothfulness and of settling upon our lees. 2. He reminds them of their agreement to help their brethren in the wars of Canaan till God had in like manner given them rest, Jos 1:14,15. This was, (1.) Reasonable in itself. So closely were all the tribes incorporated that they must needs look upon themselves as members one of another. (2.) It was enjoined them by Moses, the servant of the Lord; he commanded them to do this, and Joshua his successor would see his commands observed. (3.) It was the only expedient they had to save themselves from the guilt of a great sin in settling on that side Jordan, a sin which would one time or other find them out, Nu 32:23. (4.) It was the condition of the grant Moses had made them of the land they were possessed of, so that they could not be sure of a good title to, or a comfortable enjoyment of, the land of their possession, as it is here called (Jos 1:15), if they did not fulfil the condition. (5.) They themselves had covenanted and agreed thereunto (Nu 32:25): Thy servants will do as my Lord commandeth. Thus we all lie under manifold obligations to strengthen the hands one of another, and not to seek our own welfare only, but one another's.
16-18
The Reubenites' Answer (1451 BC)
简体中文
流便人的回答（公元前1451年）
¹⁶ 他们回答约书亚说：你所吩咐我们行的，我们都必行；你所差遣我们去的，我们都必去。 ¹⁷ 我们从前怎样在一切事上听从摩西，现在也必照样听从你；惟愿耶和华你的神与你同在，像与摩西同在一样。 ¹⁸ 无论何人违背你的命令，不听从你所吩咐他的一切话，就必治死他；你只要刚强壮胆。
这回答并非仅由那两个半支派所作（虽然紧接前文论到的正是他们），而是由众百姓的官长（书 1:10）作为他们的代表而作；他们赞同神的任命——借此约书亚被立在他们之上；他们这样做是发自内心，并且满怀喜乐与决心。
I．他们向他应许顺服（书 1:16），不但是作为臣民对君王，更是作为士兵对将军——他们当谨守将军所下的特别命令。那手中有兵的，对这人說"去"，他就去；对那人说"来"，他就来（太 8:9）。约书亚的百姓也是如此：你所吩咐我们行的，我们都必欣然去行，不发怨言，也不争辩；你所差遣我们去的地方，无论是最艰难最危险的征途，我们都必去。我们当照样向我们主耶稣——我们救恩的元帅——宣誓效忠，并约束自己行祂借祂的话所吩咐的，去祂借护理所差遣我们去的地方。约书亚既谦卑地自觉远不及摩西，便担心自己在百姓中不能有摩西那样的影响和地位；所以他们在此应许：他们要像从前服从摩西那样服从他（书 1:17）。说实在的，他们并无理由夸口自己对摩西的顺服；摩西发现他们是硬着颈项的百姓（申 9:24）。但他们的意思是：他们要像所当行、又像其中一些人（至少在一般情形下有时）对摩西所行的那样去谨守约书亚。当注意：我们不可因已故之人（无论他们在行政或服事上何等杰出）而亏欠我们对在世、继任之人当尽的尊敬和本分——纵然他们在恩赐上或许不及前者。因良心的缘故而有的顺服，必在护理虽更换掌权之手时仍然延续。
II．他们求神与他同在（书 1:17）：惟愿耶和华你的神与你同在，赐福使你亨通，使你得胜，像与摩西同在一样。当为一切在位的恳求、祈祷（提前 2:1、2）。我们为官长向神所求最上好的事，便是愿他们有神的同在；这必使他们成为我们的福气，所以我们求这事给他们，正是顾全自己的益处。这里也暗示了一个理由，说明他们为何要像服从摩西那样服从他：因为他们相信（并在信心中祈求）神的同在必与约书亚同在，正如与摩西同在一样。那些我们有理由认为蒙神恩眷的人，当受我们的尊敬与尊重。有人把它解作对顺服的限制："我们只有在看见耶和华与你同在的程度内才顺服，再多就不行。你若紧靠神，我们就紧靠你；我们的顺服到此为止，不再越过。"但他们丝毫没有怀疑约书亚会偏离神圣准则，所以并不需要这样的但书。
III．他们通过一项法令，规定凡以色列人不服从约书亚的命令、或违背他的命令的，必被处死（书 1:18）。也许摩西时代若立此法，本可防止许多针对他的叛乱；因为大多数人畏惧官长的刀剑过于神的公义。然而他们如今正要进入迦南的争战，此时立这法令有特别的理由；因为在战时，军纪的严厉比平时更为必要。有人以为在此法令中，他们着眼于论到神要从他们弟兄中兴起一位像摩西的先知那律法——他们以为这律法虽主要指基督，却也可顺便把约书亚作为祂的预表纳入其中，凡不听从他的，必从民中剪除（申 18:19）：我必向他追讨。
IV．他们激励他欢然前行，从事神所召他作的工；他们既愿他刚强壮胆，实际上也就应许他：他们要尽其所能——借着精确、勇敢、喜乐地谨守他的一切命令——来鼓励他。看见跟随的人甘心乐意地跟随，对那些在善工上领头的人是极大的鼓励。约书亚虽已证明英勇，却不把百姓叫他刚强壮胆的话视为冒犯，反视作极大的厚爱。
Originale inglese
The Reubenites' Answer (1451 BC)
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.
This answer was given not by the two tribes and a half only (though they are spoken of immediately before), but by the officers of all the people (Jos 1:10), as their representatives, concurring with the divine appointment, by which Joshua was set over them, and they did it heartily, and with a great deal of cheerfulness and resolution.
I. They promise him obedience (Jos 1:16), not only as subjects to their prince, but as soldiers to their general, of whose particular orders they are to be observant. He that hath soldiers under him saith to this man, Go, and he goeth; and to another, Come, and he cometh, Mt 8:9. Thus the people of Joshua; "All that thou commandest us we will readily do, without murmuring or disputing; and whithersoever thou sends us, though upon the most difficult and perilous expedition, we will go." We must thus swear allegiance to our Lord Jesus, as the captain of our salvation, and bind ourselves to do what he commands us by his word, and to go where he sends us by his providence. And since Joshua, being humbly conscious to himself how far short he came of Moses, feared he should not have such an influence upon the people and such an interest in them as Moses had, they here promise that they will be as obedient to him as ever they had been to Moses, Jos 1:17. To speak truth, they had no reason to boast of their obedience to Moses; he had found them a stiff-necked people, De 9:24. But they meant that they would be as observant of Joshua as they should have been, and as some of them were (and the generality of them at least sometimes) of Moses. Note, We must not so magnify those that are gone, how eminent soever they were, either in the magistracy or in the ministry, as to be wanting in the honour and duty we owe to those that survive and succeed them, though in gifts they may come short of them. Obedience for conscience' sake will continue, though Providence change the hands by which it rules and acts.
II. They pray for the presence of God with him (Jos 1:17): "Only the Lord thy God be with thee, to bless and prosper thee, and give thee success, as he was with Moses." Prayers and supplications are to be made for all in authority, 1Ti 2:1,2. And the best thing we can ask of God for our magistrates is that they may have the presence of God with them; this will make them blessings to us, so that in seeking this for them we consult our own interest. A reason is here intimated why they would obey him as they had obeyed Moses, because they believed (and in faith prayed) that God's presence would be with him as it was with Moses. Those that we have reason to think have favour from God should have honour and respect from us. Some understand it as a limitation of their obedience: "We will obey only as far as we perceive the Lord is with thee, but no further. While thou keepest close to God we will keep close to thee; hitherto shall our obedience come, but no further." But they were so far from having any suspicion of Joshua's deviating from the divine rule that there needed not such a proviso.
III. They pass an act to make it death for any Israelite to disobey Joshua's orders, or rebel against his commandment, Jos 1:18. Perhaps if such a law had been made in Moses's time it might have prevented many of the rebellions that were formed against him; for most men fear the sword of the magistrate more than the justice of God. Yet there was a special reason for the making of this law now that they were entering upon the wars of Canaan; for in times of war the severity of military discipline is more necessary than at other times. Some think that in this statute they had an eye to that law concerning the prophet God would raise up like unto Moses, which they think, though it refer chiefly to Christ, yet takes in Joshua by the way as a type of him, that whosoever would not hearken to him should be cut off from his people. De 18:19, I will require it of him.
IV. They animate him to go on with cheerfulness in the work to which God had called him; and, in desiring that he would be strong and of a good courage, they did in effect promise him that they would do all they could, by an exact, bold, and cheerful observance of all his orders, to encourage him. It very much heartens those that lead in a good work to see those that follow follow with a good will. Joshua, though of approved valour, did not take it as an affront, but as a great kindness, for the people to bid him be strong and of a good courage.
本书卷开篇所记载的，并非约书亚生平的事迹（关于其生平许多值得注意的事迹，我们此前已在摩西的书中读过），而是关于他的治理与政权。本章内容如下：I. 神指派他接续摩西执掌政权，赐给他充分的委任、详尽的指示，以及极大的勉励，书1:1-9。II. 他接受这一任命，立即着手治理的事务，先向全体百姓的官长下达命令，书1:10、11，又特别对两个半支派下达命令，书1:12-15。III. 百姓表示赞同，并向他宣誓效忠，书1:16-18。这样一位以神为始的治理，必然使君王得尊荣，使百姓得安慰。摩西最后的话至今仍然应验："以色列啊，你是有福的！谁像你这蒙耶和华拯救的百姓呢？"申33:29。