7 Only be thou strong [chazak] and very courageous, that thou mayest observe [be shomer] to do according to all the law [kol HaTorah], which Moses [Moshe] my servant [Avdi ]commanded thee: turn not from it to the right [yamin] hand or to the left [semol], that thou mayest prosper whithersoever thou goest.

Surely nothing was necessary on the part of Joshua in the face of this assurance! Did he not simply have to "stand still and see the salvation of God"? Such a conclusion would have been a great mistake. There is a time to stand still, but not when God proposes to work by us.

All that is said concerning Joshua in this declaration pre-supposes his active, diligent, courageous, and care-taking cooperation. A clause is added expressly stipulating this, and to show that the fulfilment of the promise depended upon his faithful observance of the commandments....no man may presume upon God's cooperation who does not faithfully observe the conditions implied in all the promises.

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9 Have not I commanded thee? Be strong [Chazak!] and of a good courage; be not afraid, neither be thou dismayed: for Yahweh thy Elohim is with thee whithersoever thou goest.

At first sight, it would seem as if such exhortations were altogether superfluous. Of what importance (It might have been asked) can the deportment of any human being be one way or other, in relation to a work of divine inception and guidance? The exhortations to Joshua show that it is not unimportant...it is plainly shown to us that the attitude of the servants of God is not a matter of indifference to God in the carrying out of a work of God.

God looks to them for that intrepidity and resolution which are so reasonable in the doing of anything God requires; and where the achievement of results contemplated by Him depends upon the instrument used, manifestly the behaviour of the instrument is a matter of first importance. Joshua was about to execute the divine mandate against the Amorites and to carry out the divine purpose in regard to Israel.

The realisation of both objects depended in some measure on his deportment. If he were fearful and faint, the circumstance would never arise in which God would have His opportunity, so to speak, of backing Israel's exertions for the accomplishment of the object in view. The circumstances were such as to make a man nervous; from which arose the need of exhortation.

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13 Remember the word [devar] which Moses [Moshe] the servant [Eved] of Yahweh commanded you, saying, Yahweh your elohim hath given you rest [menuchah], and hath given you this land [HaAretz Hazot].

There were before Joshua seven strong nations embattled behind high walls and fortresses, and possessing large armies in the field. He was in command of a large body of men, but in great part undisciplined, and whose defeat meant utter perdition to the whole congregation. The position was one for faith: the natural surroundings were suggestive of fear, and God's pledged word was the only basis of action. Consequently much depended on the courage of Joshua.

It is not difficult to see some guidance for ourselves here. It is a way of providence to make use of men's courage and enterprise in the accomplishment of even divinely-purposed results, concerning themselves or others. God could accomplish His purpose another way; but this is His way; and if one man lacks courage in the work of God, another will be found who is "strong and very courageous, and fears not." Our surroundings may be fraught with elements causing fear; it is ours not only to exercise faith but to exercise the courage and resolution which such a relation to God justifies.

It may be suggested that this lesson is misapplied to us as drawn from the case of Joshua, or any other servant of God who had specific work to perform. In truth, the argument works the other way; because if ever there were a case in which personal energy, and fortitude were immaterial, it might be imagined to be where the work to be done was clearly defined, and the divine pledge distinctly given. If Joshua required to be "strong and courageous," much more does it belong to us to be so, who have only general indications and assurances—not personal to ourselves. But the relation of the matter to us does not depend upon general arguments; the principle is visibly defined and distinctly applied in the New Testament in more ways than one.

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