The beginning of this book dependeth on the last chapter of Deut. which was written by Joshua as a preparation to his history.
Now: literally, And. Thus the sacred history is connected, the last chapter of Deuteronomy being, in the opinion of many, a part of the work of Josue. (Haydock) — Moses died on the 1st of the 12th month, Adar, and as soon as that month of mourning had expired, and the spies had returned on the 4th of Nisan, God ordered the people to prepare for their departure. — Minister. This was by no means degrading. He was designed for the successor of Moses, as Eliseus was to succeed Elias. The heroes at Troy had servants of the same high character as themselves, attached to their persons by the ties of friendship. See Exodus xvii. 10.
Verses 1-4 Joshua had attended upon Moses. He who was called to honour, had been long used to business. Our Lord Jesus took upon him the form of a servant. Joshua was trained up under command. Those are fittest to rule, who have learned to obey. The removal of useful men should quicken survivors to be the more diligent in doing good. Arise, go over Jordan. At this place and at this time the banks were overflowed. Joshua had no bridge or boats, and yet he must believe that God, having ordered the people over, would open a way.
The beginning of this book dependeth on the last chapter of Deut. which was written by Joshua as a preparation to his history.
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 (Num 27 18), but now he speaks to him (v. 1), probably as he spoke to Moses (Lev 1 1) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (Deut 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 (Num 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,
Jordan, a river well known, which rises in Antilibanus, not from Panion, but from the lake Phiala, as Herod the Tetrarch discovered by throwing some straw into the latter, which passed by a subterraneous passage into Panion. Thence it proceeds to the Semonite lake and to Daphne, where it begins to be called the Great Jordan. (Josephus, Jewish Wars iii. 33.) Having traversed the land of Palestine in a southern direction, it loses itself in the lake of Sodom. (Calmet) — It is a very rapid river, and hence its appellation from irod, or jord, descendit, is very probably derived. (Haydock) — The Arabs call it Zacchar, “overflowing,” because the snows and rains cause it formerly to overflow about Easter. (Universal History) — When Maundrell travelled through this country, the stream was too rapid for a person to swim against it. (Parkhurst) — Hence the miracle of the Hebrews passing through the Jordan on dry land, when its waters were the most copious and violent, would be the more observable. (Haydock)
The Lord appoints Joshua to succeed Moses. (1-4) God promises to assist Joshua. (5-9) Preparation to pass over Jordan. (10-15) The people promise to obey Joshua. (16-18)
4. The grant of the land of Canaan to the children of Israel is here repeated (v. 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 (v. 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 (v. 2), because they are the seed of Jacob, who was called Israel at the time when this promise was made to him, Gen 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, Num 14 31. (2.) The land itself that is conveyed: From the river Euphrates eastward, to the Mediterranean Sea westward, v. 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, Acts 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."