John Calvin Commentary Joshua 1

Now, after, etc. Here, first, we see the steadfastness of God in watching over his people and providing for their safety. The sanction given to Joshua’s appointment, as new leader by a renewed commission, was intended to indicate the continuance of his favor and prevent the people from thinking themselves forsaken as a result of the death of Moses.

Joshua, indeed, had already been chosen to rule the people; and not only invested with the office, but also endowed with spiritual gifts. But as the most valiant, however well provided, are apt to halt or waver when the period for action arrives, the exhortation to Joshua to prepare immediately for the expedition was by no means superfluous. Still, however, the call thus formally given was not so much for his own sake as to inspire the people with full confidence in following a leader whom they saw advancing step by step in the path divinely marked out for him.

Moses my servant, etc. Two meanings can be drawn from this. First, since Moses is dead, the whole burden has now fallen upon you; take the place of him to whom you have been appointed successor. Second, although Moses is dead, do not stop, but go forward.

I prefer the first meaning, as it implies that Joshua should, as his successor, assume the office Moses had left vacant. The title of servant applied to Moses relates to his government of the people and his accomplishments, for it should be understood in light of the actual circumstances.

The reference here is not to the Law but to the leadership, which had passed to Joshua upon Moses' death. God thus acknowledges His servant, not so much to praise him, as to strengthen the authority of Joshua, who had been appointed in his place.

And since the people might not have readily obeyed a mere command, God, while ordering them to cross the Jordan, promises to give them peaceful possession of the whole country, and of every place on which they would set foot. For just as nothing tends more than distrust to make us inactive and ineffective, so when God promises a successful outcome, confidence inspires us with vigor for any undertaking.

It may be added that God is not now giving them hope for the first time by making a promise they had not previously heard; rather, He recalls to their memory what Moses had formerly declared. He says, therefore, that the time had now come for showing and fulfilling what He had promised to Moses.

If anyone objects that the same thing had been said to Abraham long before Moses was born—indeed, that the perpetual covenant made with Abraham included everything Moses heard four hundred years later—I answer that no mention is made here of the ancient promise, which was widely known and celebrated. Instead, Moses is brought forward as a witness whose testimony was more recent. The people's confidence might have been shaken by his death if God had not declared that the fulfillment of all He had said was near.

From the wilderness and this Lebanon, etc. How the truth and fulfillment of this promise overcame all the obstacles created by the wickedness of the people, even though they did not obtain immediate possession of the whole territory, I have explained in the Argument. For although God had unfolded the inestimable treasures of his beneficence by making them lords of the country, it did not follow that their misconduct was not to be disciplined. Indeed, there needed to be a fulfillment of the threat which Moses had declared, namely, that if the nations doomed to destruction were not destroyed, they would prove thorns and stings in their eyes and sides. But just as the promise was by no means broken or invalidated by the delay of forty years, during which they were led wandering through the desert, so the entire possession, though long suspended, proved the faithfulness of the decree by which it had been ordained.

The people had it in their power to obtain possession of the prescribed boundaries at the proper time; they declined to do so. For this, they deserved to have been expelled altogether. Yet divine indulgence granted them an extent of territory sufficient for their suitable habitation.

And although it had been foretold that, as a just punishment, the remnant of the nations whom they spared would prove harmful to them, still, they suffered no trouble unless they provoked divine anger by their faithlessness and almost continual falling away; for as often as their affairs became prosperous, they turned aside to wantonness. Nevertheless, owing to the wonderful goodness of God, when oppressed by the violence of the enemy and, as it were, pushed down to the grave, they continued to live in death. Not only that, but from time to time deliverers arose and, contrary to all hope, rescued them from ruin.

The Great Sea means the Mediterranean, and to it the land of the Hittites forms the opposite boundary. In the same way, Lebanon is opposed to the Euphrates. However, it must be observed that under Lebanon the desert is included, as is evident from another passage.

There shall not any man, etc. As a contest was about to be waged with numerous and warlike enemies, it was necessary thus to inspire Joshua with special confidence. Without this, the promise of delivering the land which God had given would repeatedly have become obscured, for how vast was the undertaking to overthrow so many nations! This objection therefore is removed. And to better free him from all doubt, he is reminded of the victories of Moses, by which God had made it evident that nothing was easier for him than utterly to defeat any army, however great and powerful. Joshua, therefore, is instructed to see in the assistance given to Moses the future outcome of the wars which he was to undertake under the same guidance and protection. For the series of favors is continued without interruption to the successor.

What follows serves the same purpose, though it is more fully expressed in the words, I will not fail you, etc. Therefore, the Apostle (Hebrews 13:5), wishing to steer believers away from greed, applies these words to calm all anxieties and suppress all excessive fears. Indeed, the distrust that arises from anxiety ignites such tumultuous feelings in us that at the slightest sign of danger, we become agitated and miserably torment ourselves until we feel assured that God will both be with us and be more than sufficient for our protection. And indeed, while he prescribes no other cure for our timidity, he reminds us that we should be satisfied with his present help.

The exhortation, Be strong, and so forth, is added and indeed repeated, so that it may make a deeper impression. At the same time, the promise is introduced in different words, in which Joshua is assured of his divine call, so that he would have no hesitation in undertaking the office which had been divinely committed to him, nor begin to waver midway when obliged to contend with obstacles. It would not have been enough for him diligently to prepare himself at the beginning without being well prepared to persevere in the struggle.

Although it is characteristic of faith to inspire us to strenuous exertion, just as unbelief manifests itself by cowardice or a stopping of effort, still, we may infer from this passage that mere promises are not sufficiently powerful without the additional stimulus of exhortation. For if Joshua, who was always remarkable for eagerness, needed to be urged to the performance of duty, how much more necessary must it be that we, who struggle with so much sluggishness, should be spurred forward.

We may add that strength and constancy are required of Joshua not just once or by a single expression, but he is affirmed repeatedly and in various terms, because he was to be engaged in many and varied contests. He is told to have strong and invincible courage. Although these two epithets make it obvious that God was giving a command concerning a very serious matter, still, not content with this repetition, He immediately afterward 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 carrying out difficult and arduous tasks unless we exert our utmost efforts. This is because our abilities are weak, Satan rudely assails us, and we are more inclined than anything to relax our efforts.

But, as many exert their strength to no avail in making mistaken or haphazard attempts, it is added, as a true source of fortitude, that Joshua should make it his constant study to observe the Law. By this we are taught that the only way we can become truly invincible is by striving to yield faithful obedience to God. Otherwise, it would be better to remain indolent and weak than to be rushed on by reckless audacity.

Moreover, God would not only have His servant be strong in keeping the Law, but commands him to contend courageously, so that he does not faint under the burden of his laborious office.

But since he might become entangled in doubt about how to extricate himself in perplexing matters, or about the course he should adopt, He refers him to the teaching of the Law. By following it as a guide, he will be sufficiently equipped for all things. He says, You will act prudently in all things, provided you make the Law your master; although the Hebrew word שכל means to act not only prudently but also successfully, because recklessness usually pays the penalty of failure.

However that may be, by submitting entirely to the teaching of the Law he is more surely inspired to hope for divine assistance. For it is of great importance, when our fears are aroused by impending dangers, to feel assured that we have God's approval in whatever we do, since we have no other goal than to obey His commands. Moreover, as it would not be enough to obey God in just any way, Joshua is exhorted to practice a modesty and sobriety that will keep him within the bounds of simple obedience.

Many, while having good intentions, sometimes imagine themselves to be wiser than they should be. Therefore, they either overlook many things through carelessness or mix their own counsels with the divine commands.

The general prohibition, therefore, contained in the Law, forbidding everyone to add to it or detract from it, God now specially enforces on Joshua. For if private individuals, in forming their plan of life, ought to submit themselves to God, how much more necessary must this be for those who rule among the people.

But if this great man needed this restraint of modesty so that he might not overstep his limits, how intolerable is the audacity if we, who fall so far short of him, arrogate to ourselves greater license? However, God especially prescribed the rule for His servant so that those who excel in honor might know that they are as much bound to obey it as the humblest of the people.