Chú giải Kinh Thánh

The imperfect with vav consec., the standing mode of expressing a continued action or train of thought, “simply attaches itself by the conjunction 'and' to a completed action, which has either been mentioned before, or is supposed to be well known” ( Ewald, §231, b.). “ After the death of Moses,” i.e., after the expiration of the thirty days of general mourning for him (vid., Deuteronomy 34:8). “ Servant of Jehovah ” is a standing epithet applied to Moses as an honourable title, and founded upon Numbers 12:7-8 (vid., Deuteronomy 34:5; 1 Kings 8:56; 2 Kings 18:12; Psalms 105:26, etc.). On “ Joshua, Moses' minister,” see at Exodus 17:9 and Numbers 13:16. Minister ( meshareth ), as in Exodus 24:13, etc. Although Joshua had already been called by the mouth of the Lord to be the successor of Moses in the task of leading the people into Canaan (Numbers 27:15.), and had not only been presented to the people in this capacity, but had been instituted in this office by the Lord, with the promise of His help (Deuteronomy 31:3-7 and Deuteronomy 31:23), the word of the Lord came to him a second time after the death of Moses, with the command to enter upon the office to which he had been called, and with the promise that He would help him to fulfil its duties, as he had already helped His servant Moses. “Because even some of the bravest men, although fully prepared beforehand, either stand still or hesitate when the thing has to be done: this exhortation to Joshua, to gird himself at once for the expedition, was by no means superfluous; though his call was ratified again not only for his own sake, but in order that the people might not hesitate to follow him with their minds collected and calm, when they saw that he took no step without the guidance of God” ( Calvin). - Joshua received this word of the Lord by a direct address from God, and not through the intervention of the Urim and Thummim of the high priest; for this appointed medium for the revelation of the will of God, to which he had been referred on the occasion of his first call (Numbers 27:21), whenever difficulties should arise in connection with his office, was not sufficient for the renewal and confirmation of his divine calling, since the thing required here was not merely that the will of God should be made known to him, but that he should be inspired with courage and strength for the fulfilment of it, i.e., for discharging the duties of his office, just as he afterwards was then in front of the fortified town of Jericho which he was directed to take, where the angel of the Lord appeared to him and assured him of its fall (Joshua 5:13). Moreover, the conquest of Canaan formed part of the work which the Lord entrusted to His servant Moses, and in which therefore Joshua was now Moses' successor. Consequently the Lord would be with him as He had been with Moses (Joshua 1:5); and for this reason He revealed His will directly to him, as He had done to Moses, though without talking with him mouth to mouth (Numbers 12:8).

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As Moses had died without having brought the Israelites to Canaan, Joshua was to arise and go with all the nation over this Jordan (i.e., the river then before him) into the land which the Lord would give them.

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“ Namely, every place that the sole of your foot shall tread upon,” i.e., I have given you the whole land, not excepting a single foot's breadth. The perfect, “ I have given,” refers to the counsel of God as having been formed long before, and being now about to be carried into execution. These words, which are connected with Deuteronomy 11:24, so far as the form is concerned, rest upon the promise of God in Exodus 23:30-31, to which the words “as I said unto Moses” refer.

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In conclusion, the Lord not only repeats His exhortation to firmness, but the promise that He gave in Joshua 1:5 and Joshua 1:6. “ Have I not” ( nonne) is a rhetorical mode of saying, “Behold, I have,” the assurance being clothed in the form of an affirmative question. On the words “ be not afraid,” etc., see Deuteronomy 31:6 and Deuteronomy 31:8.

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