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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 1:10–15. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Ti1 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, Pe1 2:13, Pe1 2:14. 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, ch.
2.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, Exo 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 (Exo 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 Exo 19:10, Exo 19:11.
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 (Sa2 7:1), see how restless he was till he had found out a habitation for the ark, Psa 132:4, Psa 132:5. 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, Jos 1:15. 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, Num 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 (Num 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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
At the death of Moses, Joshua received the rule; and when the law ended, our true Lord Jesus obtained the rule of the whole world. Therefore, Joshua who typified the Lord said to the people when he came to the Jordan: “Prepare your provisions until the third day.” The third day, dearly beloved, we recognize as the mystery of the Trinity. What food should we prepare so that we may come to the third day? It seems to me that this food should be understood as faith; for Christians it is by faith that they believe in the Trinity and arrive at the sacrament of baptism. Therefore, what Joshua then told his people, the true Joshua or Jesus now tells the Christian people through his ministers. Indeed, what else does this mean: “Prepare your provisions until the third day,” except to receive the mystery of the Trinity? After this the Jordan was crossed just as if the mystery of baptism were completed, and the people of Israel entered the promised land. It is true, brothers; unless a person crosses through the sacrament of baptism, he will not see the land of true promise, that is, eternal beatitude.
For this reason Joshua said to the people, “Prepare your provisions for the journey.” Today, if you willingly listen, Christ our Lord says to you, “If you will follow me, prepare food for the journey.” This food is good works which accompany us like faithful food for the journey to future bliss. Therefore, consider, brothers, that if each one does not prepare food for himself, he cannot follow Joshua when he enters the land of promise.
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Summary
Joshua 1:11 presents Joshua's authoritative command to the Israelite officers, marking the imminent culmination of their wilderness journey and the commencement of their entry into the Promised Land. This pivotal directive instructs the people to prepare provisions, signifying a crucial three-day window before they cross the Jordan River to take possession of the land, which the Lord their God is graciously giving them. It powerfully underscores the essential interplay between divine promise and human responsibility in the unfolding of God's covenantal faithfulness.
Context
Literary Context
This verse immediately follows God's profound and comprehensive commissioning of Joshua in Joshua 1:1-9. Having just received divine assurance of God's unwavering presence, strength, and the certainty of success contingent upon adherence to the Law, Joshua promptly translates this divine mandate into actionable commands for the people. The preceding verses firmly establish Joshua's authority as Moses' divinely appointed successor and reinforce the ancient covenantal promises of land and divine presence. Joshua's command in Joshua 1:11 is therefore not a human initiative but a direct echo of God's sovereign will, demonstrating Joshua's immediate obedience and leadership in preparing the entire nation for the next, momentous phase of their redemptive history. The instruction to "pass through the host" implies a formal, widespread announcement to all the tribes, preparing them for a collective and unified undertaking.
Historical & Cultural Context
The Israelites stood at the threshold of the Promised Land after forty years of wandering in the wilderness, a consequence of their disobedience and lack of faith following the Exodus. This new generation, born in the wilderness, was poised to fulfill the ancient promises made to Abraham, Isaac, and Jacob concerning the land of Canaan (Genesis 12:7). The Jordan River served as a significant natural barrier, marking the boundary between the desolate wilderness and the fertile inheritance. Culturally, the concept of a "host" (Hebrew: machaneh') was central to Israel's identity as a people on the move, organized tribally for both journey and battle. The command to "prepare victuals" (provisions) was a practical necessity for any large-scale movement, especially one involving a vast population crossing a major river and entering a new, potentially hostile territory where immediate food sources might be uncertain. This act of preparation signifies human participation in a divinely ordained mission, a common theme in ancient Near Eastern military campaigns, but here imbued with profound theological significance as an act of faith and stewardship.
Key Themes
Joshua 1:11 contributes significantly to several overarching themes within the book of Joshua and the broader Pentateuch. Firstly, it highlights the Divine Command and Human Obedience, illustrating that God's sovereign promises, while certain, often require human cooperation and active preparation. Secondly, the precise timeframe "within three days ye shall pass over this Jordan, to go in to possess the land" underscores the Imminent Fulfillment of God's Promises. This was the long-awaited culmination of generations of waiting for the Promised Land, emphasizing God's unwavering faithfulness to His covenant. Thirdly, the directive to "Prepare you victuals" introduces the theme of Preparation and Responsibility, demonstrating that while the land is a gracious gift from God, the people are still responsible for practical readiness for the journey and subsequent settlement. This interplay between divine sovereignty and human responsibility is a recurring biblical motif, as seen in passages like Philippians 2:12-13. Finally, the explicit declaration that the land is "which the LORD your God giveth you to possess it" reinforces the theme of the Land as a Gracious Gift, not something earned by conquest but received through faith and obedience to God's covenant.
Exposition and Analysis
Key Word Analysis
From חָנָה; an encampment (of travellers or troops); hence, an army, whether literal (of soldiers) or figurative (of dancers, angels, cattle, locusts, stars; or even the sacred courts); army, band, battle, camp, company, drove, host, tents. In this context, "host" refers to the entire organized body of the Israelite people, arranged in their tribal divisions, signifying a disciplined and unified community ready for movement and military action. The command to "pass through the host" implies a comprehensive, official communication to every segment of the vast Israelite community, emphasizing the collective nature of the upcoming endeavor and the need for unified preparation under God's leadership.
Or צֵדָה; feminine of צַיִד; food; meat, provision, venison, victuals. This term specifically denotes provisions, food, or supplies prepared for a journey or expedition. It is not merely general food but sustenance specifically packed and ready for immediate consumption during travel. The command to "prepare victuals" underscores the practical necessity of human foresight and diligence. While God had miraculously provided manna for forty years, that provision was now ceasing, signaling a shift towards a more conventional means of sustenance as they entered a land they would cultivate. This command emphasizes the transition from miraculous daily provision to human responsibility in stewardship.
Or יָרֵשׁ; a primitive root; to occupy (by driving out previous tenants, and possessing in their place); by implication, to seize, to rob, to inherit; also to expel, to impoverish, to ruin; cast out, consume, destroy, disinherit, dispossess, drive(-ing) out, enjoy, expel, [idiom] without fail, (give to, leave for) inherit(-ance, -or) [phrase] magistrate, be (make) poor, come to poverty, (give to, make to) possess, get (have) in (take) possession, seize upon, succeed, [idiom] utterly. This verb carries the weight of both legal right and active occupation. The Israelites were not merely entering a territory; they were inheriting it as a divine gift, a fulfillment of God's covenant promises to their ancestors. The repetition of "to possess the land, which the LORD your God giveth you to possess it" strongly emphasizes that their right to the land is rooted in God's gracious grant, even though their physical occupation would involve military conquest. It signifies a divinely sanctioned inheritance that required active reception.
Verse Breakdown
"Pass through the host, and command the people, saying,"
This initial clause reveals Joshua's immediate and authoritative leadership. Having received God's direct commission, he now delegates the task of disseminating the command to the officers, who are to move throughout the entire encampment. This signifies the organized chain of command and the comprehensive nature of the impending national movement, ensuring universal awareness and compliance.
"Prepare you victuals;"
This is the first specific instruction given to the people. It's a practical, immediate command to gather and pack provisions for the journey. This highlights the blend of divine sovereignty and human responsibility: God is giving them the land, but they must actively prepare themselves for the physical journey and the challenges ahead. It marks a transition from the miraculous daily manna to a reliance on their own diligent preparation and stewardship.
"for within three days ye shall pass over this Jordan,"
This clause provides the crucial timeframe and the immediate objective. The "three days" indicates a precise and imminent deadline, emphasizing the urgency and certainty of God's plan. The Jordan River, a significant natural barrier, is identified as the immediate obstacle to be crossed, signifying the monumental transition from the wilderness into the promised territory. This short timeframe builds anticipation and requires swift, decisive action.
"to go in to possess the land,"
This states the ultimate purpose of crossing the Jordan. The act of "going in" is not merely a physical relocation but an intentional act of claiming and occupying the promised inheritance. "Possess" here is active, implying the necessary actions of settlement and, where required, conquest, to fully inhabit the land God has given them. It underscores the active role the Israelites were to play in receiving their divine inheritance.
"which the LORD your God giveth you to possess it."
This final clause is profoundly theological, anchoring the entire endeavor in God's gracious initiative. The land is not something they will earn through their strength or military prowess, but a gift freely given by Yahweh, their covenant God. The repetition of "possess" underscores that their right to the land stems entirely from God's promise and generosity, making their upcoming actions an act of receiving and stewarding a divine inheritance, rather than a conquest based on their own merit.
Literary Devices
Joshua 1:11 employs several significant Literary Devices. The most prominent is Imperative Language, as Joshua issues direct commands ("Pass through," "command," "Prepare"). This reflects the urgency and authority of the divine mandate he has received, demanding immediate obedience and action from the people. The verse also utilizes Repetition, specifically with the verb "possess" (Hebrew, yârash). This repetition ("to possess the land, which the LORD your God giveth you to possess it") serves to emphasize the certainty of their inheritance and, more importantly, that the right to this land is solely founded on God's gracious gift, not on their own merit or strength. Furthermore, the mention of "within three days" creates a strong sense of Anticipation and Foreshadowing, building suspense and highlighting the imminence of a major turning point in Israel's history. This specific timeframe also subtly hints at divine timing and purpose, echoing other significant "three-day" periods in biblical narrative (e.g., Jonah in the fish, Jesus' resurrection). Finally, the verse is rich in Covenant Language, particularly in the phrase "the LORD your God giveth you," which firmly connects this immediate command to the long-standing covenant promises made to the patriarchs, reinforcing God's faithfulness to His word across generations.
Theological and Thematic Connections
Joshua 1:11 beautifully encapsulates the profound biblical tension and harmony between divine sovereignty and human responsibility. While God unequivocally promises the land as a gracious gift, He simultaneously calls His people to active preparation and obedient participation in receiving that gift. This is not a contradiction but a demonstration of God's design for His relationship with humanity: He provides the ultimate means and end, but He invites us to diligent faith and practical action. The "three days" timeframe underscores God's precise timing and the certainty of His promises, demanding immediate readiness from a people who had wandered for forty years. This verse establishes a pattern for all of God's work—He initiates, He enables, and He fulfills, but He invites His people to be active co-laborers in His redemptive plan, preparing themselves for the blessings and challenges of their inheritance.
Reflection and Application
Joshua 1:11 offers timeless principles for believers navigating their own spiritual journeys. Just as the Israelites were on the cusp of entering their physical inheritance, we too are called to live in anticipation of our spiritual inheritance in Christ. This verse challenges us to move beyond passive waiting and embrace active, faith-filled preparation for what God has called us to do. It reminds us that while God's promises are absolutely certain, our engagement requires diligent spiritual and practical readiness. This might involve preparing our hearts through prayer and Scripture study, equipping ourselves with knowledge and skills for ministry, or making practical arrangements to step into a new season of life or service. The urgency of the "three days" serves as a powerful reminder that God's timing is precise, and we are to be found ready and obedient when He calls us to cross our own "Jordans" – whether they be challenges, opportunities, or new phases of growth. Our preparation is an act of trust, demonstrating our belief that God will indeed fulfill His word and empower us to possess the spiritual blessings He has prepared.
Questions for Reflection
FAQ
Why did God command them to prepare "victuals" if He had provided manna for 40 years?
The command to "prepare victuals" in Joshua 1:11 marks a significant transition in God's provision for Israel. For forty years in the wilderness, God miraculously provided manna daily (Exodus 16:35). This supernatural provision taught Israel absolute dependence on God in an environment where natural sustenance was impossible. As they were about to enter the Promised Land, a land flowing with milk and honey that they would cultivate (Deuteronomy 8:7-9), the miraculous manna would cease (Joshua 5:12). The command to prepare provisions signifies a shift from a purely miraculous, passive reception of food to an active, responsible engagement with the resources God would now provide through the land and their labor. It underscores the principle that while God provides, He also expects human diligence and stewardship, integrating their practical efforts into His divine plan for their inheritance.
What is the significance of "within three days"?
The "three days" timeframe in Joshua 1:11 serves multiple significant purposes. Firstly, it conveys a sense of urgency and imminence, signaling that the long-awaited entry into the Promised Land is not a distant dream but an immediate reality. This short, precise window demands swift and focused preparation from the entire nation. Secondly, it highlights God's precise timing and faithfulness. After forty years of wandering, God is now acting decisively and according to His pre-ordained schedule. Thirdly, the "three days" motif appears in other pivotal biblical narratives, often preceding a significant divine intervention or new beginning (e.g., Exodus 19:10-11, Hosea 6:2, Jonah 1:17, Matthew 12:40). In Joshua's context, it underscores the certainty of the crossing and the monumental shift from wilderness wandering to possessing their inheritance, emphasizing that God's plan is unfolding exactly as promised.
Christ-Centered Fulfillment
Joshua 1:11, with its emphasis on preparation for possessing a promised land, finds profound Christ-centered fulfillment in the New Testament. The physical land of Canaan, given as an inheritance to Israel, serves as a powerful type of the spiritual inheritance and rest that believers receive in Christ. Just as the Israelites were commanded to prepare for entry into their earthly inheritance, so too are believers called to prepare their hearts for the spiritual realities of the Kingdom of God and the eternal rest promised in Christ (Hebrews 4:9-11). The Jordan crossing, a significant barrier to the Promised Land, can be seen as a type of the spiritual transition from the old life of sin and wandering to the new life found in Christ through His death and resurrection—a spiritual "crossing over" into a new covenant reality (Romans 6:3-4). Furthermore, the "victuals" that the Israelites were to prepare, representing physical sustenance for their journey, ultimately point to Jesus Himself as the true "Bread of Life" (John 6:35) and the "Living Water" (John 4:10-14), who provides all the spiritual nourishment necessary for our journey of faith. Our ultimate "possession" is not a physical territory, but union with Christ and the spiritual blessings that flow from Him, including peace, righteousness, and the indwelling Holy Spirit, which are our down payment of the eternal inheritance (Ephesians 1:13-14). Thus, Joshua 1:11 foreshadows the greater reality that God has given us a spiritual inheritance in Christ, for which our preparation is not of physical provisions, but of faith, obedience, and reliance on Him who is our ultimate provision and our promised land.