TRV
Translation
King James Version
And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
Complete Jewish Bible
The commander of ADONAI's army answered Y'hoshua, "Take your sandals off your feet, because the place where you are standing is holy." And Y'hoshua did so.
Berean Standard Bible
The Commander of the LORD’s army replied, “Take off your sandals, for the place where you are standing is holy.” And Joshua did so.
American Standard Version
And the prince of Jehovah’s host said unto Joshua, Put off thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
World English Bible Messianic
The prince of the LORD’s army said to Joshua, “Take your shoes off of your feet; for the place on which you stand is holy.” Joshua did so.
Geneva Bible (1599)
And the captaine of ye Lords host said vnto Ioshua, Loose thy shoe of thy foote: for ye place wheron thou standest, is holy: and Ioshua did so.
Young's Literal Translation
And the Prince of Jehovah's host saith unto Joshua, `Cast off thy shoe from off thy foot, for the place on which thou art standing is holy;' and Joshua doth so;
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Commentary on Joshua 5 verses 13–15
13 ¶ And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?
14 And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?
15 And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.
We have hitherto found God often speaking to Joshua, but we read not till now of any appearance of God's glory to him; now that his difficulties increased his encouragements were increased in proportion. Observe,
I. The time when he was favoured with this vision. It was immediately after he had performed the great solemnities of circumcision and the passover; then God made himself known to him. Note, We may then expect the discoveries of the divine grace when we are found in the way of our duty and are diligent and sincere in our attendance on holy ordinances.
II. The place where he had this vision. It was by Jericho; in Jericho, so the word is; in it by faith and hope, though as yet he had not begun to lay siege to it; in it in thought and expectation; or in the fields of Jericho, hard by the city. There, it should seem, he was all alone, fearless of danger, because sure of the divine protection. There he was (some think) meditating and praying; and to those who are so employed God often graciously manifests himself. Or perhaps there he was to take a view of the city, to observe its fortifications, and contrive how to attack it; and perhaps he was at a loss within himself how to make his approaches, when God came and directed him. Note, God will help those that help themselves. Vigilantibus non dormientibus succurrit lex - The law succours those who watch, not those who sleep. Joshua was in his post as a general, when God came and made himself known as Generalissimo.
III. The appearance itself. Joshua, as is usual with those that are full of thought and care, was looking downwards, his eyes fixed on the ground, when of a sudden he was surprised with the appearance of a man who stood before him at some little distance, which obliged him to lift up his eyes, and gave a diversion to his musings, v. 13. He appeared to him as a man, but a considerable man, and one fit to be taken notice of. Now, 1. We have reason to think that this man was the Son of God, the eternal Word, who, before he assumed the human nature for a perpetuity, frequently appeared in a human shape. So bishop Patrick thinks, consonant to the judgment of the fathers. Joshua gave him divine honours, and he received them, which a created angel would not have done, and he is called Jehovah, Jos 6:2. 2. He here appeared as a soldier, with his sword drawn in his hand. To Abraham in his tent he appeared as a traveller; to Joshua in the field as a man of war. Christ will be to his people what their faith expects and desires. Christ had his sword drawn, which served, (1.) To justify the war Joshua was engaging in, and to show him that it was of God, who gave him commission to kill and slay. If the sovereign draw the sword, this proclaims war, and authorizes the subject to do so too. The sword is then well drawn when Christ draws it, and gives the banner to those that fear him, to be displayed because of the truth, Psa 60:4. (2.) To encourage him to carry it on with vigour; for Christ's sword drawn in his hand denotes how ready he is for the defence and salvation of his people, who through him shall do valiantly. His sword turns every way.
IV. The bold question with which Joshua accosted him; he did not send a servant, but stepped up to him himself, and asked, Art thou for us or for our adversaries? which intimates his readiness to entertain him if he were for them, and to fight him if he were against them. This shows, 1. His great courage and resolution. He was not ruffled by the suddenness of the appearance, nor daunted with the majesty and bravery which no doubt appeared in the countenance of the person he saw; but, with a presence of mind that became so great a general, put this fair question to him. God had bidden Joshua be courageous, and by this it appears that he was so; for what God by his word requires of his people he does by his grace work in them. 2. His great concern for the people and their cause; so heartily has he embarked in the interests of Israel that none shall stand by him with the face of a man but he will know whether he be a friend or a foe. It should seem, he suspected him for an enemy, a Goliath that had come to defy the armies of the living God, and to give him a challenge. Thus apt are we to look upon that as against us which is most for us. The question plainly implies that the cause between the Israelites and the Canaanites, between Christ and Beelzebub, will not admit of a neutrality. He that is not with us is against us.
V. The account he gave of himself, Jos 5:14. "Nay, not for your adversaries, you may be sure, but as captain of the host of the Lord have I now come, not only for you as a friend, but over you as commander in chief." Here were now, as of old (Gen 32:2), Mahanaim, two hosts, a host of Israelites ready to engage the Canaanites and a host of angels to protect them therein, and he, as captain of both, conducts the host of Israel and commands the host of angels to their assistance. Perhaps in allusion to this Christ is called the captain of our salvation (Heb 2:10), and a leader and commander to the people, Isa 55:4. Those cannot but be victorious that have such a captain. He now came as captain to review the troops, to animate them, and to give the necessary orders for the besieging of Jericho.
VI. The great respect Joshua paid him when he understood who he was; it is probable that he perceived, not only by what he said but by some other sensible indications, that he was a divine person, and not a man. 1. Joshua paid homage to him: He fell on his face to the earth and did worship. Joshua was himself general of the forces of Israel, and yet he was far from looking with jealousy upon this stranger, who produced a commission as captain of the Lord's host above him; he did not offer to dispute his claims, but cheerfully submitted to him as his commander. It will become the greatest of men to be humble and reverent in their addresses to God. 2. He begged to receive commands and directions from him: What saith my Lord unto his servant? His former question was not more bold and soldier-like than this was pious and saint-like; nor was it any disparagement to the greatness of Joshua's spirit thus to humble himself when he had to do with God: even crowned heads cannot bow to low before the throne of the Lord Jesus, who is King of kings, Psa 2:10, Psa 2:11; Psa 72:10, Psa 72:11; Rev 19:16. Observe, (1.) The relation he owns between himself and Christ, that Christ was his Lord and himself his servant and under his command, Christ his Captain and himself a soldier under him, to do as he is bidden, Mat 8:9. Note, The foundation of all acceptable obedience is laid in a sincere dedication of ourselves, as servants to Jesus Christ as our Lord, Psa 16:2. (2.) The enquiry he makes pursuant to this relation: What saith my Lord? which implies an earnest desire to know the will of Christ, and a cheerful readiness and resolution to do it. Joshua owns himself an inferior officer, and stands to receive orders. This temper of mind shows him fit for the post he was in; for those know best how to command that know how to obey.
VII. The further expressions of reverence which this divine captain required from Joshua (Jos 5:15): Loose thy shoe from off thy foot, in token of reverence and respect (which with us are signified by uncovering the head), and as an acknowledgment of a divine presence, which, while it continued there, did in a manner sanctify the place and dignify it. We are accustomed to say of a person for whom we have a great affection that we love the very ground he treads upon; thus Joshua must show his reverence for this divine person, he must not tread the ground he stood on with his dirty shoes, Ecc 5:1. Outward expressions of inward reverence, and a religious awe of God, well become us, and are required of us, whenever we approach to him in solemn ordinances. Bishop Patrick well observes here that the very same orders that God gave to Moses at the bush, when he was sending him to bring Israel out of Egypt (Exo 3:5), her here gives to Joshua, for the confirming of his faith in the promise he had lately given him, that as he had been with Moses so he would be with him, Jos 1:5. Had Moses such a presence of God with him as, when it became sensible, sanctified the ground? So had Joshua.
And (lastly) Hereby he prepares him to receive the instructions he was about to give him concerning the siege of Jericho, which this captain of the Lord's host had now come to give Israel possession of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–15. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 6.3
And in what manner is Jericho holy ground since it is retained by the enemies? This indicates, and not by accident, that the chief of the army of the power of the Lord sanctifies every place to which he comes, for Jericho itself was not a holy place. But because the chief of the army of God came there, the place is said to be holy. I also dare something more and say that even the place where Moses stood was not holy through Moses himself but because the Lord stood with him. The presence of the Lord had sanctified the place; and on that account, it is said to him, “Loosen the latchet of your sandal; for the place on which you stand is holy ground.”
JeromeAD 420
HOMILY ON THE EXODUS 91
Now, grasp the mystical meaning of Holy Writ. As long as we are walking through the wilderness, it is necessary that we wear sandals to cover and protect our feet, but when we shall have entered the Land of Promise, we shall hear with Jesus [Joshua], the son of Nave [Nun]: “Remove your sandals from your feet, for the place upon which you are standing is holy.” When, therefore, we enter into the kingdom of heaven, we shall have no need of sandals or for protection against this world, but—to give you a new thought—we shall follow the Lamb that has been slain for us.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
A brother asked a hermit, ‘Is it good to be always repenting?’ He answered, ‘We have seen Joshua the son of Nun; it was when he was lying prostrate on his face that God appeared to him’ (cf. Josh. 5:14).
Richard ChallonerAD 1781
Worshipping: Not with divine honour, but with a religious veneration of an inferior kind, suitable to the dignity of his person.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 5:15 records a profound and pivotal divine encounter between Joshua and a mysterious figure identified as the "Captain of the LORD'S host," immediately preceding Israel's first major military engagement in the Promised Land, the conquest of Jericho. This momentous interaction serves as a spiritual commissioning for Joshua, echoing Moses' encounter at the burning bush, where the ground is declared holy due to the direct, manifest presence of God. The command for Joshua to remove his shoes signifies an essential posture of reverence, humility, and absolute submission to divine authority, powerfully establishing that God Himself is the true commander of Israel's forces and the ultimate source of their impending victory. Joshua's immediate and unquestioning obedience underscores his readiness to follow God's supreme leadership into the challenges ahead.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 5:15 employs several significant literary devices to convey its profound theological message. The most prominent is Parallelism, specifically an intertextual parallel with the account of Moses at the burning bush in Exodus 3:5. The identical command to "loose thy shoe from off thy foot; for the place whereon thou standest is holy" immediately links Joshua's experience to Moses' foundational encounter with God, thereby validating Joshua's leadership and establishing the divine authority behind the impending conquest as a continuation of God's redemptive work. Symbolism is also central to the verse, with the act of removing shoes symbolizing humility, reverence, and the recognition of sacred space and divine presence. The "holy ground" itself is symbolic of God's immanent presence and the sacred nature of His covenant dealings with Israel. Furthermore, the appearance of the "Captain of the LORD'S host" is widely interpreted as a Theophany or, more specifically, a Christophany, a visible manifestation of God or the pre-incarnate Christ. This literary and theological device underscores the direct divine involvement and supreme leadership in Israel's military campaigns, elevating the narrative beyond mere human conflict to a divinely orchestrated holy war.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 5:15 profoundly articulates the theological truth that God's presence sanctifies and demands absolute reverence. The encounter establishes God's absolute sovereignty over His people and their endeavors, particularly in the context of the conquest of the Promised Land, which is revealed to be a divine initiative. It teaches that true victory and success come not from human strength, military prowess, or strategic brilliance alone, but from humble submission to divine leadership and an awe-filled recognition of God's inherent holiness. This moment serves as a spiritual anchor for Joshua and the nation, reminding them that they are participants in God's grand redemptive plan, requiring a posture of deep awe, unwavering faith, and immediate obedience. The encounter also underscores the continuity of God's covenant relationship, as Joshua is commissioned in a manner reminiscent of Moses.
REFLECTION AND APPLICATION
Joshua 5:15 offers timeless and profound lessons for believers today, calling us to cultivate a deep and abiding sense of reverence and humility in the presence of God. Just as Joshua was commanded to remove his shoes, we are invited to "take off" our self-sufficiency, pride, preconceived notions, and any distractions when we approach the Lord in worship, prayer, service, or even in our daily lives. Recognizing that all ground where God is truly present is holy ground should fundamentally transform our perspective on everyday existence, reminding us that God's holiness can permeate every aspect of our lives, demanding our awe and respect. This encounter also provides immense reassurance: when we face daunting challenges—our personal or communal "Jerichos"—we are not alone. The "Captain of the LORD'S host" is our ultimate leader, and true victory is found not in relying solely on our own strength, wisdom, or strategic brilliance, but in humbly submitting to His divine authority and trusting in His perfect strategy. Our spiritual preparation, marked by humility, obedience, and an awareness of God's holy presence, is paramount before engaging in any significant endeavor for the Kingdom of God.
Questions for Reflection
FAQ
Who was the "Captain of the LORD'S host" mentioned in Joshua 5:15?
Answer: The "Captain of the LORD'S host" is widely interpreted by biblical scholars as a Christophany, which is a pre-incarnate appearance of Jesus Christ. This figure is not identified as an angel, but rather as a divine being who accepts worship (unlike angels, who consistently refuse it, as seen in Revelation 22:8-9). The title itself, "Captain of the LORD'S host," suggests a supreme military commander of God's heavenly army, indicating divine authority over all creation and especially over the affairs of His people. His appearance to Joshua underscores that God Himself, through His pre-incarnate Son, is the true leader and strategist of Israel's conquest of Canaan, offering direct divine reassurance and commissioning. This encounter powerfully reinforces the theme that the battles Israel was about to undertake were God's battles, fought under His ultimate command and for His glory.
Why was Joshua commanded to remove his shoes, and what is the significance of "holy ground"?
Answer: The command for Joshua to remove his shoes (or sandals) was a common and deeply significant cultural and religious practice in the ancient Near East. It symbolized reverence, humility, and submission when entering a sacred space, a temple, or standing before a person of great authority or a deity. It also suggested removing any defilement or recognizing one's unworthiness in the immediate presence of the divine. The declaration that "the place whereon thou standest is holy" signifies that the ground itself is not inherently sacred, but it becomes consecrated and set apart by the immediate, manifest presence of God. This is a direct and intentional parallel to Moses' encounter with God at the burning bush in Exodus 3:5, emphasizing that Joshua is experiencing a moment of profound divine revelation and commissioning, similar in weight and significance to that of his predecessor, validating his leadership and the divine nature of the mission ahead.
CHRIST-CENTERED FULFILLMENT
The appearance of the "Captain of the LORD'S host" in Joshua 5:15 is a powerful Christophany, a pre-incarnate manifestation of Jesus Christ, who is the true and ultimate commander of God's people throughout salvation history. Just as this divine Captain led Israel into the physical Promised Land, Jesus Christ is the one who leads His church, the new Israel, into their spiritual battles against sin, death, and the powers of darkness, and ultimately into their eternal inheritance. He is not merely a general but the very head of the church, the one who leads captivity captive through His triumph on the cross and resurrection. The holiness of the ground in Joshua's encounter foreshadows the ultimate holiness that Christ Himself provides; through His perfect life, atoning sacrifice, and resurrection, He makes us holy and righteous, enabling us to draw near to God with confidence into the heavenly sanctuary. As the true "Captain of our salvation" (Hebrews 2:10), Jesus not only commands but also empowers His followers, ensuring victory over sin and death and leading them into the rest that remains for the people of God, a spiritual reality that far surpasses the physical land of Canaan.