6 "Be strong and courageous; for you shall cause this people to inherit the land which I swore to their fathers to give them.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Be strong, etc An exhortation to fortitude is added, and indeed repeated, that it may make the deeper impression. At the same time the promise is introduced in different words, in which Joshua is assured of his divine call, that he might have no hesitation in undertaking the office which had been divinely committed to him, nor begin to waver midway on being obliged to contend with obstacles. It would not have been enough for him diligently to begirt himself at the outset without being well prepared to persevere in the struggle. Although it is the property of faith to animate us to strenuous exertion, in the same way as unbelief manifests itself by cowardice or cessation of effort, still we may infer from this passage, that bare promises are not sufficiently energetic without the additional stimulus of exhortation. For if Joshua, who was always remarkable for alacrity, required to be incited to the performance of duty, how much more necessary must it be that we who labor under so much sluggishness should be spurred forward. We may add, that not once only or by one single expression are strength and constancy required of Joshua, but he is confirmed repeatedly and in various terms, because he was to be engaged in many and various contests. He is told to be of strong and invincible courage. Although these two epithets make it obvious that God was giving commandment concerning a most serious matter, still not contented with this reduplication, he immediately after repeats the sentence, and even amplifies it by the addition of the adverb very. From this passage, therefore, let us learn that we can never be fit for executing difficult and arduous matters unless we exert our utmost endeavors, both because our abilities are weak, and Satan rudely assails us, and there is nothing we are more inclined to than to relax our efforts. [1] But, as many exert their strength to no purpose in making erroneous or desultory attempts, it is added as a true source of fortitude that Joshua shall make it his constant study to observe the Law. By this we are taught that the only way in which we can become truly invincible is by striving to yield a faithful obedience to God. Otherwise it were better to lie indolent, and effeminate than to be hurried on by headlong audacity. Moreover, God would not only have his servant to be strong in keeping the Law, but enjoins him to contend manfully, so as not to faint under the burden of his laborious office. But as he might become involved in doubt as to the mode of disentangling himself in matters of perplexity, or as to the course which he ought to adopt, he refers him to the teaching of the Law, because by following it as a guide he will be sufficiently fitted for all things. He says, You shall act prudently in all things, provided you make the Law your master; although the Hebrew word skl, means to act not only prudently but successfully, because temerity usually pays the penalty of failure. Be this as it may, by submitting entirely to the teaching of the Law he is more surely animated to hope for divine assistance. For it is of great consequence, when our fears are excited by impending dangers, to feel assured that we have the approbation of God in whatever we do, inasmuch as we have no other object in view than to obey his commands. Moreover, as it would not be enough to obey God in any kind of way, [2] Joshua is exhorted to practice a modesty and sobriety which may keep him within the bounds of a simple obedience. Many, while possessed of right intention, sometimes imagine themselves to be wiser than they ought, and hence either overlook many things through carelessness, or mix up their own counsels with the divine commands. The general prohibition, therefore, contained in the Law, forbidding all men to add to it or detract from it, God now specially enforces on Joshua. For if private individuals in forming their plan of life behoove to submit themselves to God, much more necessary must this be for those who hold rule among the people. But if this great man needed this curb of modesty that he might not overstep his limits, how intolerable the audacity if we, who fall so far short of him, arrogate to ourselves greater license? More especially, however, did God prescribe the rule of his servant, in order that those who excel in honor might know that they are as much bound to obey it as the meanest of the people.
1 - French, "Et il ne faut qu'un rien pour nous faire perdre courage;" "and a mere nothing is all that is necessary to make us lose courage." -- Ed.
2 - The French adds, "Ou en quelques points;" "Or in some points." -- Ed.
Be strong, and of good courage,.... The same exhortation Moses gave him, Deuteronomy 31:7; and is afterwards repeated in this chapter, as being of great moment and importance, as it is in the general of an army to show greatness and strength of mind, valour and courage, and not be dismayed at the number and strength of the enemy. As Joshua's work in fighting with the Canaanites, and conquering their land, so Christ's work in the redemption of his people, and subduing their enemies, required strength and courage, and both were very eminent in him:
for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them; and, this promise included and ensured the conquest of it, and the putting the people into the possession of it; for if he was to divide it to them, he must first take it out of the hands of the present inhabitants, and deliver it into the hands of the children of Israel, to be possessed by them, dividing to each tribe and family their part and portion.
The promise is followed by the condition upon which the Lord would fulfil His word. Joshua was to be firm and strong, i.e., well-assured, courageous, not alarmed (vid., Deuteronomy 31:6). In the first place (Joshua 1:6), he was to rely firmly upon the Lord and His promise, as Moses and the Lord had already told him (Deuteronomy 31:7 and Deuteronomy 31:23), and as is again repeated here, whilst at the same time the expression, "thou shalt divide for an inheritance," recalls to mind Deuteronomy 1:38; Deuteronomy 3:28; and in the second place (Joshua 1:7, Joshua 1:8), he was to strive to attain and preserve this firmness by a careful observance of the law. "Observe to do," etc., as Moses had already impressed upon the hearts of all the people (Deuteronomy 5:29, cf. Deuteronomy 28:14 and Deuteronomy 2:27). The suffix in ממּנּוּ is to be explained on the supposition that the speaker had the book of the law in his mind. The further expansion, in Joshua 1:8, is not only attached to the exhortations, with which Moses urges upon all the people in Deuteronomy 6:6-7, and Deuteronomy 11:18-19, an uninterrupted study and laying to heart of the commandments of God, but even more closely to the directions to the king, to read every day in the law (Deuteronomy 17:19). "Not to depart out of the mouth," is to be constantly in the mouth. The law is in our mouth, not only when we are incessantly preaching it, but when we are reading it intelligently for ourselves, or conversing about it with others. To this there was to be added meditation, or reflection upon it both day and night (vid., Psalm 1:2). הגה does not mean theoretical speculation about the law, such as the Pharisees indulged in, but a practical study of the law, for the purpose of observing it in thought and action, or carrying it out with the heart, the mouth, and the hand. Such a mode of employing it would be sure to be followed by blessings. "Then shalt thou make they way prosperous," i.e., succeed in all thine undertakings (vid., Deuteronomy 28:29), "and act wisely" (as in Deuteronomy 29:8).
Be strong and of a good courage - Joshua, though a person of great courage and resolution, whereof he had given sufficient proof, yet needs these exhortations, partly because his work was great, and difficult, and long, and in a great measure new; partly because he had a very mean opinion of himself, especially if compared with Moses; and remembering how perverse and ungovernable that people were, even under Moses, he might very well suspect the burden of ruling them would be too heavy for his shoulders.
*More commentary available at chapter level.