Joshua 1:3-9

CRITICAL NOTES.—

Joshua 1:3. Every place that the sole] Every place against which your faith and courage lead you to go up, shall be yours. Your inheritance in the land shall have no limits but those set by your own unbelief and fears. As far as you will tread, you shall possess.

Joshua 1:6. Be strong and firm—(Schroeder)] “The words signify not firmness and strength in general, but the strength in the hands and the firmness in the knees, Isaiah 35:3, cf. Hebrews 12:12” (J. H. Michaelis).

MAIN HOMILETICS OF THE PARAGRAPH.— Joshua 1:3

“SERVING THE LORD”

In the service of God—

I. There is no honour without work. Joshua is placed at the head of the host, not merely to be a chief, but a leader. “Every place” must be won. Israel must go up against each. The sole of the foot must tread, and that often in the tramp of battle, wherever the people would inherit. And the man who is at their head must lead them to the war. He, too, must divide the inheritance for them. Not least, he must “meditate day and night” in the law; for how shall he secure obedience if he be ignorant of that which is to be obeyed? Leading in such a case means arduous toil, perpetual care, ceaseless interest, and unrest. There can be no honour in the mere position. Idleness there would be simply exalted shame and prominent disgrace. It is always thus. The height of our position is the measure either of our honour or dishonour, according to the work done. High position is vantage ground for work, not rest. It is so socially, ecclesiastically, mentally, and even morally. He who climbs high in order to lie down, only exposes his slothfulness. He may lie more quietly in altitudes which the din of honest labour does not reach; for all that, he is simply a conspicuous sluggard.

II. There is no work without encouragement. The whole passage is emphatic with promise. Wherever God gives arduous duties. He supplies bright hopes. Probably there is no position in which humanity ever stood, saving that of impenitence and persistent sin, which has not its own specific illumination in the Scripture promises. The day has its sun, the night its moon and stars, and even the arctic zone its aurora borealis. God’s love has beams of light strong enough to reach every spot in that part of the sphere of moral being where His name is had in reverence. Scripture has light for the darkness of penitence, of labour, of suffering in all its forms, of bereavement, and of death.

1. Our gloom and darkness are not essentials of life. He who supposes they are must begin by assuming the light of Divine encouragement to be insufficient.
2. Our gloom and darkness are not desirable. They cannot be; God has sought to remove them in every form.
3. Our gloom and darkness are of our own choosing. Our Heavenly Father has provided light for all who seek light, and invites all to walk therein.
4. Our gloom and darkness are harmful and sinful. They prevent our work, discourage others, shew our neglect of the Bible, or they shew that reading and meditating we do not believe.

III. There is no encouragement apart from obedience. (Joshua 1:7; Joshua 1:9.) In the sphere of moral life wicked men always walk opposite to the Sun of righteousness, and thus are ever in the night. In order to be strong for conflict, Joshua is to be strong in the comfort of hope; in order to be strong in hope, he is to be strong in obedience.

1. He who disobeys the precepts has no right to the promises. It is as though a child should steadfastly ignore his father’s wishes, and then presume upon his unrestrained gifts and his undiminished love.
2. He who disobeys the precepts lacks the spirit which alone can use the promises. Lax obedience shews lax faith, and promise yields its value only to trust. Lax obedience shews lax interest, and no man can really delight where he is careless.

IV. There can be no sufficient obedience without meditation. (Joshua 1:8.) We are responsible, not only to do what we know, but to know what there is to be known. The ambassador who refused to open the despatches of his government would plead ignorance in vain. When Nelson shut his eye against his admiral’s signal, he was none the less guilty of disobedience. Men may neglect to read the Scriptures, and then say, “I knew not that I transgressed,” but the very ignorance which they plead is an aggravated form of guilt. God complains of Ephraim, “I have written to him the great things of my law, but they were counted as a strange thing.”

V. There can be no satisfactory meditation which does not centre in God Himself. (Joshua 1:9.) “Have not I commanded thee?” We must look through the written word up to God, whom it is meant to reveal. We must look through all revelation on to Him. The Bible is light on God. The miracles of Christ are not recorded to excite wonder, they are to reveal God. It is possible to make Gethsemane, the Lord’s Supper, and even the Cross so many superstitions. The brazen serpent became a relic at which men stopped, rather than a memory through which they went on to God. Hezekiah did holy work, then, to break it in pieces, and to call it “Nehushtan.” If Christ be not risen again, even Calvary is worthless; “Your faith is vain; ye are yet in your sins.” Gethsemane, the Supper, the Cross, are only good as they reveal the finished atonement and love of the living Saviour, and through Him the pardon and love of God. Riddling all superstitions of mere Bible-reading and formal religion through and through, the living Son of God looks down from heaven, and says to Saul of Tarsus, “That they may receive forgiveness of sins and inheritance among them which are sanctified BY FAITH THAT IS IN ME.” (Acts 26:18.) Faith is to be in the living Christ, not in cold duties and dead things. Trench has somewhere said, “Our blessedness is that Christ does not declare to us a system, and say, ‘This is the truth;’ so doing He might have established a school: but He points to a person, even to Himself, and says, ‘I am the Truth;’ and thus He founded, not a school, but a Church, a fellowship which stands in its faith upon a person, not in its tenure of a doctrine, or at least upon this only in a sense which is mediate and secondary.”

SUGGESTIVE COMMENTS ON THE VERSES

Joshua 1:3. GOD’S SUFFICIENT PROMISES.

I. They reveal their value only as far as we use them. Where men tread, there shall they inherit. This can only be known by going on in the strength of them. Each says, like its Divine Author, “Prove me now herewith.”

II. They have respect to all preceding promises. “As I said unto Moses.” “Vested interests.” No one promise ignores the property which men may have in another. Christ destroyed nothing of the O.T. Scriptures; He fulfilled them. Nowhere so much as on and around the cross do we read the words, “That the Scripture might be fulfilled.”

III. They have regard to all that which might weaken and limit them from without. (Joshua 1:4.) The boundary had military fitness. Strasbourg and Metz. God loves to give so that we can hold. A Christian with only penitence, only humility, only zeal, must ever be weak,—too weak to stand. He who sets foot on the whole circle of the graces, and inherits them all, has not only a broader and richer possession, but a more secure.

IV. They are not merely general, but personal. “Before thee.” They are each for all the people, all for each of the people, and most for him who most needs them.

V. They are as continuous as human want. “All the days of thy life.” As good on weekdays as on Sundays; and on sad days as on days of song. Good for all kinds of days, to the end of our days.

VI. They are made clear by illustration, and thrice blessed by precedent. “As I was with Moses, so I will be with thee.” So of all in the Scriptures. Somebody has tried and proved each of them. The increasing value of the Scriptures. The interest of man’s experience is ever accumulating on the capital of the written word. The Bible is richer today than it ever was before.

VII. They have their foundation and worth in the Divine character. “I will not fail thee, nor forsake thee.”

Joshua 1:5.

I. God’s presence gives perpetual and unvarying victory. Any man may conquer, who fights with the Lord on his side. Victory is then as sure in one place as in another. Pharaoh, Red Sea, Wilderness, or Canaanites,—it matters not which, nor when.

II. God’s presence is given irrespective of everything but sin.

1. Irrespective of ability, disposition, or temperament. Men choose their companions in view of traits of character. God walks with all who fear Him. Variety in O. T. prophets. So the apostles.

2. Irrespective of social condition and particular circumstances. The various instances under which this same promise was given: To Jacob, the outcast (Genesis 28:15); to “the church in the wilderness” (Deuteronomy 31:6); to Joshua as well as Moses; to Solomon, the king, in his work of building the temple (1 Chronicles 28:20); to “the poor and needy” (Isaiah 41:17); to the persecuted Hebrew Christians (Hebrews 13:5).

III. God’s presence once given is intended to be given for ever. The doctrine is full of consolation—should be as fully received as it is absolutely stated—must be carefully guarded from presumption. He who reverently listens to the cry of Saul, “The Lord is departed from me,” or marks with Christian spirit the pitiable weakness of Samson, who “wist not” that he was in like manner left to himself in his deliberate sinfulness, will not rashly blindfold himself with a creed.

“To be forsaken of God implies utter loneliness, utter helplessness, utter friendlessness, utter hopelessness, and unutterable agony.”—Met, Tab. Pulpit, Joshua 1:8., pp. 603–605.

“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. Joshua, though he had not always the same presence of mind that Moses had, yet if he had always the same presence of God, would do well enough.” “What Joshua had himself encouraged the people with long ago (Numbers 14:9), God here encourageth him with.”