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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.
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Summary
Joshua 1:15 articulates the binding agreement for the Transjordanian tribes—Reuben, Gad, and the half-tribe of Manasseh—stipulating their essential participation in the conquest of Canaan. This verse underscores their solemn commitment to Moses and their fellow Israelites, emphasizing that their own enjoyment of their inheritance was contingent upon their faithful assistance until all the other tribes had secured their promised land and experienced God's divine rest, thereby reinforcing principles of corporate responsibility and covenant obedience.
Context
Literary Context
Joshua 1:15 serves as the concluding directive in Joshua's initial charge to the Transjordanian tribes, specifically the Reubenites, Gadites, and the half-tribe of Manasseh, which commences in Joshua 1:12. Following the death of Moses, Joshua assumes leadership, and his first major act is to remind these tribes of their prior agreement to send their armed men across the Jordan River to fight alongside their brethren. This verse acts as the climax of this instruction, clearly outlining the conditions under which they may return to their own inheritance. It establishes a critical precedent for unity and shared responsibility, which is foundational for the success of the overarching conquest narrative detailed throughout the book of Joshua. The placement of this command early in the book immediately sets the tone for Israel's corporate endeavor.
Historical & Cultural Context
The historical foundation for this verse lies in the specific agreement made between Moses and the Transjordanian tribes, extensively documented in Numbers 32 and reaffirmed in Deuteronomy 3:18-20. These tribes, possessing substantial livestock, recognized the suitability of the pasturelands on the east side of the Jordan River, described as "on this side Jordan toward the sunrising." Moses granted their request for this land as their inheritance, but only under the strict condition that their fighting men would spearhead the invasion into Canaan and remain with the other tribes until the entire land was subdued and each tribe had received its allotted inheritance. This arrangement reflects the ancient Near Eastern understanding of covenant obligations, where promises made were legally and religiously binding, carrying significant societal and spiritual weight.
Key Themes
Joshua 1:15 powerfully reinforces several overarching themes central to the book of Joshua and the broader Pentateuch. First, Covenant Faithfulness and Obedience is paramount; the verse highlights the expectation that the Transjordanian tribes would honor their solemn pledge made to Moses, which was ultimately a commitment before the LORD. Their obedience to this specific command was indicative of their faithfulness to the larger covenant God had established with Israel. Second, Corporate Responsibility and Unity is a foundational principle; the verse explicitly states that the tribes were not to seek their own "rest" until their brethren also achieved theirs. This emphasizes that the nation of Israel was a single body, and the success of any part was inextricably linked to the cooperative effort and sacrifice of all. The conquest of the Promised Land, as detailed throughout Joshua, required a unified front. Finally, the concept of Divine Rest and Possession is central. The "rest" (Hebrew: nûwach) signifies more than a cessation of warfare; it implies a state of peace, security, and settled dwelling, a divinely granted tranquility in the land. The promise that the Transjordanian tribes would "enjoy" their land after their service underscores that God honors obedience and provides true peace and security to His people once His purposes are fulfilled. This theme of divine rest echoes through the Old Testament and finds its ultimate fulfillment in the New.
Exposition and Analysis
Key Word Analysis
From the primitive root H5117, this word signifies "to rest" or "to settle down." In the context of Joshua 1:15, it denotes a state of secure dwelling, tranquility, and cessation from conflict. It implies a divinely granted peace and stability in the land, free from external threats, representing the fulfillment of God's promise of a secure inheritance for Israel. This "rest" is not merely passive inactivity but a settled existence in their God-given territory.
Derived from the primitive root H3423, this verb means "to occupy (by driving out previous tenants, and possessing in their place)," "to seize," or "to inherit." In this verse, "possessed" emphasizes the active and complete taking of ownership of the land. It implies the successful conquest and permanent establishment of Israel's claim to the territories God promised, involving the displacement of the Canaanite inhabitants and the secure settlement of the Israelite tribes.
From an unused root meaning "to be firm," H776 refers to "the earth (at large, or partitively a land)." In Joshua 1:15, "land" specifically denotes the physical territory of Canaan, the Promised Land, which is the central object of God's covenant promise to Israel. It represents the tangible inheritance given by God, a place of dwelling, security, and blessing, whose possession is contingent upon obedience and corporate effort.
Verse Breakdown
"Until the LORD have given your brethren rest, as [he hath given] you,"
This clause establishes the primary condition for the Transjordanian tribes' return to their inheritance. Their armed men must remain with the other tribes until God grants a state of secure dwelling, peace, and settled existence to their brethren on the west side of the Jordan. The phrase "as he hath given you" highlights that the Transjordanian tribes had already experienced a measure of this rest in their own territories, underscoring the corporate nature of God's blessing and the shared responsibility for its full attainment by the entire nation.
"and they also have possessed the land which the LORD your God giveth them:"
This further clarifies the condition for their return. Not only must their brethren experience "rest," but they must also actively and completely "possess" their allotted inheritance. This emphasizes the active role of the Israelites in taking what God has promised, implying military conquest, displacement of previous inhabitants, and secure settlement. The phrase "which the LORD your God giveth them" reiterates the divine origin and legitimacy of their claim to the land, emphasizing God's sovereignty in the distribution of territories.
"then ye shall return unto the land of your possession, and enjoy it,"
This clause states the consequence and reward for fulfilling their obligation. Once the conditions of their brethren's rest and possession are met, the Transjordanian tribes are permitted to return to their own inherited land. The word "enjoy" (from the same root as "possessed," yârash) signifies settling down, being at ease, and experiencing the full benefit and blessing of their possession, free from further military obligation, having fulfilled their corporate duty.
"which Moses the LORD'S servant gave you on this side Jordan toward the sunrising."
This final clause serves as a geographical and historical anchor. It precisely specifies the location of their inheritance—east of the Jordan River—and attributes its giving to Moses, explicitly identifying him as "the LORD'S servant." This appellation reinforces the divine authority behind the original agreement, validating the legitimacy of their land claim and the terms of their service. "Toward the sunrising" is a common biblical idiom denoting the eastern direction.
Literary Devices
Joshua 1:15 employs several significant literary devices to convey its message with clarity and emphasis. The primary device is a Conditional Clause, structured as an "until...then" statement, which precisely delineates the prerequisite actions (the other tribes receiving rest and possessing their land) before the Transjordanian tribes can enjoy their own inheritance. This structure powerfully emphasizes the binding nature of their commitment and the sequential fulfillment of God's plan for the entire nation. There is also a strong element of Repetition and Emphasis on the concepts of "rest" and "possession," highlighting these as key outcomes of God's faithfulness and Israel's obedience. The phrase "the LORD'S servant" applied to Moses is a title of high honor and authority, serving as a form of Appellation that lends significant weight and divine sanction to the original agreement. Finally, the entire verse functions as a Summary Statement of a complex, pre-existing agreement, distilling its core terms into a concise and memorable command that sets the stage for the unified conquest.
Theological and Thematic Connections
Joshua 1:15 transcends a mere logistical command, offering a profound theological statement on covenant faithfulness, corporate unity, and the nature of God's promised rest. It teaches that God's blessings, particularly the "rest" and "possession" of the land, are often realized through human obedience and cooperative effort within the community of faith. The principle that one part of the body cannot fully enjoy its blessings until the needs of the whole are met resonates deeply with New Testament teachings on the church and the body of Christ. This verse underscores that true spiritual "rest" is tied to fulfilling one's God-given responsibilities and supporting fellow believers in their journey of faith and obedience. It anticipates a deeper, spiritual rest that transcends physical land, pointing to the ultimate peace found in God's presence.
Reflection and Application
Joshua 1:15 offers timeless principles for believers today, emphasizing the profound importance of integrity, corporate responsibility, and patient service within the community of faith. Just as the Transjordanian tribes were called to honor their word and prioritize the common good before their own settlement, we are reminded of the necessity of fulfilling our commitments, whether to God or to others. This verse challenges us to consider whether we are truly willing to defer our own comfort and immediate gratification for the sake of our spiritual family. It calls us to active participation in the "battles" of faith, supporting one another until all have found their "rest" in Christ and fully possessed their spiritual inheritance. Our willingness to serve sacrificially for the advancement of God's kingdom and the well-being of our brethren is a powerful testament to our faithfulness and trust in God's ultimate provision and peace, demonstrating a maturity that prioritizes the collective spiritual flourishing over individual convenience.
Questions for Reflection
FAQ
Why were the Transjordanian tribes allowed to settle outside the main Promised Land, and what was the significance of their agreement?
The tribes of Reuben, Gad, and half of Manasseh requested land east of the Jordan River because it was well-suited for their large herds of livestock, as detailed in Numbers 32:1-5. Moses granted their request, but on the strict condition that their armed men would cross the Jordan first, lead the charge in the conquest of Canaan, and remain with the other tribes until all the land was subdued and each tribe had received its inheritance (Numbers 32:16-27). The significance of this agreement was twofold: it demonstrated God's flexibility in providing for His people's specific needs while simultaneously reinforcing the principle of corporate unity and shared responsibility in fulfilling God's covenant purposes for the entire nation of Israel. It underscored that no tribe was an island; the success and blessing of one depended on the faithful participation of all.
What does "rest" mean in the context of Joshua 1:15, and how is it achieved?
In Joshua 1:15, "rest" (Hebrew: nûwach) signifies more than simply stopping warfare. It refers to a state of secure, peaceful, and settled dwelling in the land, free from the threat of enemies and enjoying the full blessings of God's provision. This rest was a key component of God's promise to Israel for their inheritance in Canaan. It was to be achieved through a combination of divine action (the LORD giving rest) and human obedience and effort (the tribes possessing the land through conquest). The Transjordanian tribes were to help their brethren achieve this rest before they could fully settle into their own. Ultimately, this physical rest in the land foreshadowed a deeper, spiritual rest found in God, as explored in Hebrews 4.
Christ-Centered Fulfillment
Joshua 1:15, with its emphasis on corporate responsibility, deferred gratification, and the promise of "rest" and "possession," finds profound Christ-centered fulfillment in the New Covenant. The physical land of Canaan and the "rest" found within it served as a type and shadow of the spiritual inheritance and ultimate rest that believers receive in Christ. Just as the Transjordanian tribes had to participate in the conquest for the sake of their brethren before enjoying their own inheritance, believers in Christ are called to a corporate mission, working together as the body of Christ to advance His kingdom and see others come into the spiritual "rest" that He offers. Jesus Himself declares, "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28), fulfilling the deepest longing for true nûwach. Our true "possession" is not a physical land but a spiritual inheritance "in Christ" (Ephesians 1:11), secured by His finished work on the cross. We are called to live out our faith in unity, serving one another and proclaiming the gospel, knowing that our ultimate "rest" and "enjoyment" are found not in earthly possessions but in the eternal life and peace that Christ provides, as we await the full realization of our heavenly inheritance (Hebrews 4:9-10).