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英文原文
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)
約書亞受指示與勉勵（主前1451年）
¹ 耶和華的僕人摩西死了以後，耶和華曉諭摩西的幫手——嫩的兒子約書亞，說：
² 「我的僕人摩西死了。現在你要起來，和眾百姓過這約旦河，往我所要賜給以色列人的地去。
³ 凡你們腳掌所踏之地，我都照著我所應許摩西的話賜給你們了。
⁴ 從曠野和這黎巴嫩，直到伯拉大河，赫人的全地，又到大海日落之處，都要作你們的境界。
⁵ 你平生的日子，必無一人能在你面前站立得住。我怎樣與摩西同在，也必照樣與你同在；我必不撇下你，也不丟棄你。
⁶ 你當剛強壯膽！因為你必使這百姓承受那地為業，就是我向他們列祖起誓應許要賜給他們的地。
⁷ 只要剛強，大大壯膽，謹守遵行我僕人摩西所吩咐你的一切律法，不可偏離左右，使你無論往哪裡去，都可以順利。
⁸ 這律法書不可離開你的口，總要晝夜思想，好使你謹守遵行這書上所寫的一切話。如此，你的道路就可以亨通，凡事順利。
⁹ 我豈沒有吩咐你嗎？你當剛強壯膽！不要懼怕，也不要驚惶；因為你無論往哪裡去，耶和華你的神必與你同在。」
此處約書亞被賦予尊榮，手中得著大權，而賜下這尊榮與權柄的，正是那尊榮與權柄之源頭——君王都因他而掌權的那一位。無限的智慧賜給他指示，賜各樣安慰的神賜他勉勵。神先前曾向摩西論到他（Nu 27:18），如今卻親自向他說話（Jos 1:1），大概正如當初向摩西說話一樣（Le 1:1），是從會幕中向他說的；約書亞從前曾與摩西一同站在那裡（De 31:14），為要學習在那裡事奉之道。雖然以利亞撒有決斷的胸牌，約書亞受指示在有需要時可向他求問（Nu 27:21），但為了使他得著更大的勉勵，神在此直接向他說話——有人認為是在夢中或異象中（如伯33:15）；因為神雖然把我們綁在所設立的典章中、在其中與我們相交，卻沒有把自己綁在其中；他可以不受這些典章的限制，使自己被他的百姓認識，並且不藉著他們的耳朵，而是直接向他們的心說話。關於約書亞蒙召執政，請留意：
一、蒙召的時間：*摩西死了以後。*摩西一死，約書亞便憑他生前被莊嚴按立的身份，承擔起治理之責。即便只是短短幾日的空位期，也可能造成不良後果；不過，神大概是在為摩西哀哭的三十日之後，才吩咐他向迦南進發的。這並非如猶太人所說的，是因為他在那段日子心裡愁煩，不適合與神相交（他並不像那沒有指望的人一樣憂傷），而是藉著這莊嚴的停頓，以及在一個時間如此寶貴的時刻將公共議事延後整整一個月，神要尊榮摩西的記憶，並給百姓時間，不僅為失去他而哀傷，也為自己在摩西四十年治理期間對他的過犯悔改。
二、約書亞被提拔之前所處的位置。他原是摩西的幫手，就是直接侍奉摩西、在事務上協助他的人。七十士譯本譯為hypourgos，即在摩西之下作工的人，在他的指示和命令之下。請注意：1. 這裡被召得尊榮的人，早就長期受過事務的操練。我們的主耶穌自己也是先取了僕人的形像，然後神才將他升為至高。2. 他在順服與受命之下受了訓練。最適合掌權的人，是那些已學會順服的人。3. 那要接續摩西的人，與摩西十分親近，好叫他充分知道他的教訓、品行、志向、忍耐（提後3:10），可以採取同樣的策略，順著同樣的靈、照著同樣的腳步行，因為他所要承擔的是同一項工作。4. 他在這方面是基督的預表；正因如此，基督也可被稱為摩西的幫手，因為他生在律法以下，成全了律法的一切義。
三、神賜他的呼召本身，內容十分完備。
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他蒙召執政的緣由：我的僕人摩西死了（Jos 1:2）。一切屬神的人都是神的僕人；作神的僕人不是貶低，而是極大的尊榮，即便最偉大的人也是如此：連天使也是他的使者。摩西被召承擔非凡的工作，是神家中的管家；在他所受託的事上，他不是服事自己，而是服事雇用他的神。他作為僕人盡忠，且仰望那兒子——這在來3:5有所暗示，他那裡所行的被說成是為以後要說的事作見證。神必認他僕人的賬，在末日必承認他們。然而摩西雖是神的僕人，且是難以替代的，卻死了；因為神要更換器皿，為要顯明無論他使用什麼工具，他都不受任何工具的綁縛。摩西作僕人的工作既已完成，便死了，從他的勞苦中安息，進入他主的喜樂。請注意，神留意他僕人的死。在他眼中，那是極寶貴的（詩116:15）。
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呼召本身：現在你要起來。（一）「摩西雖然死了，工作仍要進行；所以你要起來，去辦理。」不可讓哭泣妨礙撒種，最有用之手的枯萎不可成為我們雙手的軟弱；因為當神有工作要做時，他要麼找到、要麼造就合用的器皿來承擔。摩西這個僕人死了，但神這位主人卻沒有死：他永遠活著。（二）「因為摩西死了，所以這工作便落到你身上，作為他的繼承人，因為你原是為此被任命的。所以你需要補上他的位置；起來，去作吧。」注意：[一] 有用之人的離世，當激勵存活的人更加殷勤行善。某人某人死了，我們不久也必死，所以當趁著白日做工。[二] 一個民族若在有用之人正當有用之際被接去時，神另興起人來接續他們未竟之工，這是極大的恩惠。約書亞必須起來，完成摩西所開始的。這樣，後來的世代便進入前人的勞苦之中。照樣，我們的約書亞——基督——為我們成就了摩西律法永遠不能成就的事——稱義（徒13:39），又使我們成聖（羅8:3）。摩西的一生為約書亞開了路，也預備了百姓接受約書亞所要成就的事。照樣，律法是訓蒙的師傅，引我們到基督那裡；而後摩西的死為約書亞騰出了位置；照樣我們向著律法——我們的頭一個丈夫——是死了，好叫我們歸於基督（羅7:4）。
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他如今被召出來承擔的具體服事：「起來，過這約旦河」——就是你們眼前所見、你們在其岸邊紮營的那條河。這是對約書亞信心的試驗：在沒有可見的渡河途徑之時，至少在此地、此時一切河岸都被水漫過之際（Jos 3:15），他是否會下令預備渡河。他沒有浮橋或渡船可以運送他們過去，然而他必須相信那命他們過河的神，必為他們開路。過約旦河就是進入迦南；摩西不能、也無法領他們進去（De 31:2）。照樣，將許多兒子領進榮耀裡去的尊榮，是留給基督——我們救恩的元帥的（來2:10）。
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迦南地賜給以色列人的應許在此重申（Jos 1:2-4）：我正賜給他們。對列祖是應許說我必賜給；如今第四代已滿，亞摩利人的罪孽已經滿盈，應許成就的時候到了，這地便實際移交，他們得以進入那他們久已期盼得著的為業之地：我正賜給，你們進去得著吧，這全是你們的了；不但如此（Jos 1:3），我已經賜給了；這地雖尚未被征服，卻如已在手中一般確定歸你們。請注意：（一）受贈的對象：給他們，就是給以色列人（Jos 1:2），因為他們是雅各的後裔；雅各是在領受這應許之時被稱為以色列的（創35:10,12）。以色列的子孫雖然在曠野十分惹動神的怒氣，卻因他們列祖的緣故，這應許的傳承仍被保存。神說要進迦南的，正是那些發怨言之人的兒女（Nu 14:31）。（二）所賜的地：東自伯拉大河，西至地中海（Jos 1:4）。他們的罪使他們未能完全得著這廣大的產業，也從未遍滿此處所述疆界之內的全地；然而他們若順服，神必把這地以及更多都賜給他們。日後從這些國家以及許多別的國家中，都有人歸依猶太教，正如徒2:5等處所示。他們的教會既已擴大，即便他們的國民沒有增多，也不能說應許落了空。再者，這應許若沒有按字面完全應驗，信徒便可由此推論：它另有更深的含義，要在彌賽亞的國度裡——無論是恩典的國度還是榮耀的國度——才得應驗。（三）這賜予所附的條件在此隱含於正如我所應許摩西的這話中，意即「照著摩西屢次告訴你們的條件——你們若謹守我的律例，就必進去得那美地為業。要在那些附帶條件與限制之下接受，否則不可。」誡命與應許不可分割。（四）他們若非自取其咎，得這地必何等容易，這一點在以下的話中暗示：凡你們腳掌所踏之地（在下述疆界之內）都要作你們的。你們只要一腳踏上去，那地就是你們的了。
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神在此為勉勵約書亞而作的應許。（一）他必確知神在他所蒙召的這大工上與他同在（Jos 1:5）：「我怎樣與摩西同在」——引導他、堅固他，承認他、使他亨通，使他成功領以色列人出埃及並經過曠野——*我也必照樣與你同在，使你能將他們安頓在迦南。*約書亞深知自己在智慧與恩典上遠不及摩西；然而摩西所成就的，都是因神與他同在而成就的；約書亞雖不常有摩西那樣的沉著，但只要他常有神的同在，他必定做得夠好。注意：對新一代的傳道人和基督徒而言，這是極大的安慰——那足夠前人使用的恩典，只要他們不虧負自己、不疏於操練，也必不會缺少。這話在此又重複一次（Jos 1:9）：耶和華你的神必與你同在，作為大能的神，他的大能無論你往何處都為你效力。注意：奉神差遣去的地方，神必與他們同去；他們別無所求，便可使自己安穩亨通。（二）神的同在必不撤回：我必不撇下你，也不丟棄你（Jos 1:5）。摩西曾向他保證（De 31:8），說自己雖然必須離開他，神卻永不離開；此處神親自印證他僕人摩西的話（賽44:26），並起誓永不離棄約書亞。我們不僅在開始工作、需要被設立之時需要神的同在，在工作的進展中也需要他以不斷的幫助扶持。那同在若有一時離開我們，我們便完了；但我們可以確信，*我們若與神同在，主也必與我們同在。此處給約書亞的應許，已被應用於一切信徒，並被用來作為對抗貪心的論據（來13:5）：你們為人不要貪愛錢財，要以自己所擁有的為滿足；因為神曾說：我總不撇下你。（三）他必勝過以色列的一切仇敵（Jos 1:5）：你一生的日子，必無一人能在反對你的事上在你面前站立得住。*注意：有神站在他們那邊的人面前，無人能站立得住。*神若幫助我們，誰能敵擋我們呢？*神應許他必然得勝——仇敵不能對他佔絲毫上風；並且持久得勝——他一生的日子。無論他離世之後以色列的光景如何，他整個執政期間都必以得勝為標記。約書亞從前用以鼓勵百姓的話（Nu 14:9），如今神用來鼓勵他。（四）他必親自分這地給以色列人（Jos 1:6）。在他開始這項工作時，知道必能看見它完成、他的勞苦必不徒然，這是極大的勉勵。也有人認為，這是他當以決心武裝自己、剛強壯膽的原因，因為他必須使承受那地的百姓，素行惡劣。他深知這百姓是何等悖逆、不滿，在他前任的時候又是何等難以治理；所以他要預備從他們那裡受氣，並且剛強壯膽。
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神給約書亞的吩咐或命令，就是：
（一）凡事順服神的律法，以此為準則（Jos 1:7,8）。神可說是把律法書交在約書亞手中；正如約阿施被加冕時，人們把律法書交給他（王下11:12）。關於這書，他受命：[一] 晝夜思想，好使他明白，並在各樣場合隨時可用。若說有誰的事務可以使他免於默想和其他敬虔的操練，我們會以為此時約書亞的事務可以。他手中託付的是極大的重任；單單照管這事就足以使他——即使他有十個靈魂——心滿意足，然而他仍必須抽出時間和心思來默想。無論我們在世上要辦的事務有多少，都不可忽略那不可或缺的一件事。[二] 不可使這書離開他的口；意即他對百姓所下的一切命令、以及他對上訴案件的判斷，都必須與神的律法相符；在各樣場合他都必須照著這準則說話（賽8:20）。約書亞要維持並推進摩西所開始的工作，因此他不僅要完成摩西為他們所行的拯救，還要維護摩西在他們中間所建立的聖潔信仰。設立新律法並不需要；但那交託他的善道，他必須謹慎忠心地守護（提後1:14）。[三] 他必須謹守遵行這律法書上的一切話。為此他必須默想這律法——不是僅為沉思，不是為了填滿腦中的概念，也不是為了找些難題來刁難祭司，而是要使自己在為人、為官時，照著書上所寫的謹守遵行；那裡面有幾樣特別與他眼前的事務相關，如關乎戰爭的律法、滅絕迦南人和分迦南地的律法；這些他都必須敬虔遵守。約書亞是大有權柄的人，卻仍必須自己服在命令之下，照所吩咐的去行。人的尊嚴或權柄無論多大，都不能使他在神的律法之上。約書亞不僅要憑律法治理、照管百姓遵守律法，他自己也必須遵守，藉著自己的榜樣維護律法的尊榮與權威。第一，他必須行所寫的。僅僅聽道、讀經、稱讚、仰慕、知道、記念、談論，是不夠的；我們必須去行。第二，他必須照所寫的去行，嚴格以律法為標準，不僅行其中所要求的，而且在一切細節上都照著所定的而行。第三，他必須遵行一切所寫的，毫無例外、毫無保留，看重神的一切誡命，連那些最令肉體不悅的也一樣。第四，他必須留意遵行，留意良心的責備、護理的提示，以及一切時機的便利。要全然順服，必須留意遵行。第五，他無論在個人的操練上或在任何治理的作為上，都不可偏離左右，因為左右都有偏差，美德在於中道。第六，他必須剛強壯膽，好使他遵行律法。在盡本分的路上有這麼多令人灰心的因素，那些要繼續前行、堅持到底的人，必須下定決心。最後，為了勉勵他順服，神保證他如此便必行事通達（旁註如此）並道路亨通（Jos 1:7,8）。以神的話為準則、憑良心照這準則而行的人，必行得好也走得亨通；這準則為他們提供治理為人的最佳格言（詩111:10），也使他們有資格得著最好的福分：神必成就他們心裡所願的。
（二）以神的應許與同在勉勵自己，以此為倚靠（Jos 1:6）：*你當剛強壯膽。*又說（Jos 1:7），彷彿這是那不可或缺的一件事：*只要剛強，大大壯膽。*他以這話作結（Jos 1:9）：你當剛強壯膽！不要懼怕，也不要驚惶。約書亞早已在與亞瑪力人的戰爭中，以及在他反對那十個惡探子的報告時，彰顯了他的英勇；然而神仍認為有必要向他反覆叮嚀這誡命。有恩典的人也需要一次又一次被勸勉來運用恩典、在恩典中長進。約書亞在自己眼中是謙卑、微小的；他不是不信神、神的大能和應許，而是對自己、對自己的智慧、力量和勝任這項工作的能力缺乏自信，尤其因為他要接在摩西這樣偉大的人之後；因此神如此反覆地說：你當剛強壯膽；不要因自己軟弱的感覺而灰心；神是全足的。我豈沒有吩咐你嗎？[一] 「我已吩咐當作這工，所以這工必成，無論路上的艱難看似多麼不可克服。」不但如此，[二] 「我已吩咐你、呼召你、委派你來作這工，所以必親自承認你、堅固你、為你撐腰。」注意：當我們走在盡本分的路上，就有理由剛強、大大壯膽；我們若定睛於神的命令，聽見神說：我豈沒有吩咐你嗎？我因此必幫助你、使你亨通、悅納你、賞賜你——這將大大激勵我們、壯我們的膽。我們的主耶穌，正如此處的約書亞，也是在受苦之中，因著顧念神的旨意和他從父所受的命令（約10:18）而得著扶持。
英文原文
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)
約書亞對流便人的訓示（主前1451年）
¹⁰ 於是約書亞吩咐百姓的官長說：
¹¹ 「你們要走遍營中，吩咐百姓說：『當預備食物；因為三日之內你們要過這約旦河，進去得耶和華你們神賜你們為業之地。』」
¹² 約書亞對流便人、迦得人和瑪拿西半支派的人說：
¹³ 「你們要記念耶和華的僕人摩西所吩咐你們的話，說：耶和華你們的神已使你們得享安息，也必將這地賜給你們。
¹⁴ 你們的妻子、孩子和牲畜，可以留在約旦河東摩西所賜給你們的地；但你們中間一切大能的勇士，都要帶著兵器，在弟兄前面過去，幫助他們；
¹⁵ 等到耶和華使你們的弟兄像你們一樣得享安息，他們也得著耶和華你們神所賜他們的那地為業；然後你們才可以回到約旦河東、耶和華僕人摩西所賜給你們為業之地，享受那地。
約書亞既在治理上穩固下來，便立即投身於事務；不是去擺排場、享安逸，而是要推進神在他所治理百姓中的工作。正如「人若想要得監督的職分」（提前3:1），照樣人若想要得官長的職分，就是羨慕一份工作、一份善工；兩者都不是為了無所事事而設立的。
I. 他向百姓發出命令，預備行軍；他們在現有的營盤紮營已久，拔營會是相當費力的事。百姓中在各自支派和家族裡、在約書亞之下指揮的官長，聚集到他面前等候命令，再由他們把命令傳達給百姓。下級官長在其崗位上對公共利益而言，與最高官長在他的崗位上同樣必要、同樣有用。沒有官長，約書亞能做甚麼呢？所以我們被要求不僅要順服「君王為主」，也要順服「臣宰派來的」（彼前2:13,14）。藉著這些官長，1. 約書亞公開通知他們「三日之內要過約旦河」。我猜想這些命令是在那兩個被打發去窺探耶利哥的探子回來之後才發出的，雖然那件事的記載在後（書2:1-24）。也許那件事顯出他過分的小心和謹慎，正是這緣故，才需要如此屢次地吩咐他要剛強壯膽。當注意約書亞帶著何等的把握對百姓說：「你們要過約旦河，要得那地為業」——因為神已對他如此說了。我們極其尊榮神的真實。2. 他指示他們預備食物，不是預備搬運的器皿。那曾「如鷹將埃及背在翅膀上」的，也必照樣把他們背入迦南，歸他自己（出19:4）。但那些渴望在嗎哪之外另得食物的（嗎哪那時還沒有停止），就當預備好，好在所定的時候使用。或許，雖然嗎哪直到他們進了迦南才完全停止（書5:12），但既然他們已經來到「有人居住之地」（出16:35），可以在一定程度上得到別的食物供應，嗎哪降得就沒有那麼豐盛，他們收集的也沒有初次在曠野賜下時那麼多，而是逐漸減少，所以他們被吩咐預備別的食物——這其中或許也包含了行軍所需的一切別的物品。有些猶太作者考慮到既有嗎哪就不必預備別的食物，便按靈意理解這話，認為他們必須「為自己的罪悔改」，「與神和好」，並決心過新的生活，好預備領受這大恩。見出19:10,11。
II. 他提醒兩個半支派，他們有義務與弟兄們一同過約旦河，儘管他們把產業和家人留在這一側。利益會使其餘支派樂意過河，但在這幾個支派卻是捨己之舉，是逆著性子來的；所以有必要拿出摩西與他們所立的協議——那是在他把他們的產業先於弟兄們賜給他們時所立的（書1:13）：「你們要記念摩西所吩咐你們的話。」他們當中或許有人如今以為摩西既已死——他們原以為他在這事上對他們太嚴——就可以找到這樣那樣的藉口來解除這項承諾，或可以說服約書亞豁免他們；但他把他們緊緊抓住，讓他們知道，摩西雖死，他的命令和他們的應許仍然完全有效。他提醒他們：1. 他們最先被安置時所得的益處：「耶和華你們的神已使你們得享安息。他使你們的心得安息；你們知道自己可以信靠甚麼，不像其餘支派那樣要等候爭戰的結局、再等候拈鬮。他也使你們的家人得安息——你們的妻子兒女，他們的定居是你們的滿足。他賜這地給你們，使你們得安息——這塊好地，你們正完全而安靜地擁有它。」當注意：神藉護理賜我們安息時，我們當思想如何可以用其中的優勢來尊榮他，以及我們可以為那些未得安息、或不如我們安穩的弟兄作甚麼服事。神既賜大衛安息（撒下7:1），請看他是何等不安，直到他為約櫃「尋得所在」（詩132:4,5）。神既賜我們安息，我們就當防備懶惰，防備「住在渣滓上」靜止不動。2. 他提醒他們，他們曾答應幫助弟兄在迦南爭戰，直到神照樣使他們也得安息（書1:14,15）。這是：（1）本身合理的。各支派如此緊密地結為一體，以致他們不能不看自己為彼此的肢體。（2）耶和華的僕人摩西所吩咐的；他命令他們如此行，他的繼承人約書亞也要看到他的命令被遵行。（3）他們惟一可用以救自己免犯定居約旦河那一側之大罪的方法——那罪遲早要找上他們（民32:23）。（4）摩西賜他們所擁有那地的條件，所以他們若不履行這條件，就不能確保對「自己所得為業之地」（書1:15如此稱呼）有良好的權利或舒適的享受。（5）他們自己也已立約、同意了（民32:25）：「僕人要照我主所吩咐的去行。」照樣，我們都在多重的約束之下，當彼此堅固，不可只求自己的益處，也當求彼此的益處。
英文原文
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)
流便人的回答（主前1451年）
¹⁶ 他們回答約書亞說：「你所吩咐我們的一切事，我們都必遵行；你所差遣我們去的一切地方，我們都必去。 ¹⁷ 我們從前在一切事上怎樣聽從摩西，現在也必照樣聽從你；惟願耶和華你的神與你同在，像與摩西同在一樣。 ¹⁸ 無論何人違背你的命令，不聽從你所吩咐他的一切話，就必被治死。你只要剛強壯膽。」
這回答不僅是兩個半支派所給的（雖然他們在前面剛被提到），而是「眾民的官長」（Jos 1:10）作為他們的代表所給的，他們贊同那設立約書亞治理他們的神聖任命，而且是衷心地、帶著極大的喜樂和決心而行的。
I. 他們向他應許順服（Jos 1:16），不僅是臣民對君王的順服，更是士兵對元帥的順服，他們要遵行他特別的命令。「有百夫長在權下、有兵丁在他以下的人，對這個人說『去』，他就去；對那個人說『來』，他就來」（Mt 8:9）。約書亞的百姓也是如此：「你所吩咐我們的一切事，我們都樂意遵行」，毫不埋怨或爭辯；「你所差遣我們去的一切地方，即使是最艱難、最危險的遠征，我們都必去。」我們也當如此向我們的主耶穌——我們救恩的元帥——宣誓效忠，並約束自己遵行他藉話語所吩咐的，去他藉護理所差遣的地方。約書亞因謙卑地自覺遠不及摩西，恐怕自己不能像摩西那樣對百姓有影響力、在百姓中間有地位，他們在此應許，他們要像從前順服摩西那樣順服他（Jos 1:17）。說實話，他們並沒有理由誇耀自己對摩西的順服；摩西發現他們是硬著頸項的百姓（De 9:24）。但他們的意思是：他們要像應當順服摩西那樣、像他們中間一些人（至少有時大多數人）順服摩西那樣，順服約書亞。當注意：我們不可如此高抬已去世的人——無論他們多麼傑出，無論在行政或在傳道職任上——以至於在當向那些存留並繼承他們的人所盡的敬意和責任上有所虧缺，即使後者在恩賜上不及他們。為良心的緣故而盡的順服必將持續，即使護理改變了藉以治理和行事的人。
II. 他們為神與他同在而禱告（Jos 1:17）：「惟願耶和華你的神與你同在，賜福給你，使你亨通，賜你成功，像與摩西同在一樣。」當為一切在位的懇切禱告（1Ti 2:1-2）。我們為執政者所能向神求的最好的事，就是神與他們同在；這必使他們成為我們的祝福，因此我們為他們求這事，也就是顧及我們自己的利益。這裏暗示了一個他們要像順服摩西那樣順服他的理由：因為他們相信（並憑信如此禱告）神的同在必與他同在，如同與摩西同在一樣。我們有理由認為蒙神恩寵的人，也當從我們得著尊榮和敬重。有人將此理解為對他們順服的限制：「我們只在能看出耶和華與你同在的範圍內順服，但不再進一步。你若緊靠神，我們就緊靠你；我們的順服到此為止，不再進一步。」但他們對約書亞偏離神的法則毫無疑心，根本不需要這樣的保留。
III. 他們通過一項法令，使任何以色列人違背約書亞的命令或「違背他的命令」者處死（Jos 1:18）。也許在摩西時代若定了這樣的律法，本可防止許多針對他的叛亂；因為大多數人怕行政官員的刀劍過於神的公義。然而如今他們即將進入迦南的戰爭，定立這律法有特別的理由；因為在戰爭時期，軍紀的嚴厲比其他時候更為必要。有人認為這條法規是他們著眼於那關於神要興起一位像摩西的先知的律法——他們認為那律法雖然主要指基督，卻也附帶包括作為他預表的約書亞——凡不聽從他的，必「從民中被剪除」（De 18:19）：「我必向他追討。」
IV. 他們激勵他歡然繼續神所召他的工作；他們求他剛強壯膽，也就等於應許他們要盡一切所能——藉著精確、勇敢而喜樂地遵行他一切命令——來鼓勵他。看見跟隨的人甘心樂意地跟隨，大大激勵那帶領一項善工的人。約書亞雖然英勇過人，卻不視百姓要他剛強壯膽為冒犯，反而視之為極大的善意。
英文原文
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.
本書開篇所記載的，並非約書亞生平的事蹟（其中許多重要片段先前已在摩西的書卷中出現），而是他的執政與治理。在本章中：一、神任命他接替摩西執掌政權，賜他充分的委任、完備的指示與極大的勉勵（Jos 1:1-9）。二、他接受這職分，隨即投入其中事務，向全體百姓的官長下達命令（Jos 1:10,11），又特別吩咐那兩個半支派（Jos 1:12-15）。三、百姓表示順從，並向他起誓效忠（Jos 1:16-18）。這樣以神為始的治理，必然使君王得尊榮、使百姓得安舒。摩西最後的話至今仍然應驗：「以色列啊，你是有福的！誰像你這蒙耶和華拯救的百姓呢？」（De 33:29）