vv. 1-9
Josué a Ester PREFACIO Josué a Ester Este segundo volumen de exposiciones metódicas y prácticas de los escritos inspirados se aventura con temor y temblor en el mismo atuendo sencillo y humilde que el anterior sobre el Pentateuco. Ornari res ipsa negat; contenta doceri —el tema no requiere adorno; que sea comprendido es todo. Pero confío, por gracia, que procede del mismo propósito honesto de promover el conocimiento de las Escrituras, con el fin de reformar los corazones y las vidas de los hombres. Si tan solo puedo ser un instrumento para hacer que mis lectores sean sabios y buenos, más sabios y mejores, más vigilantes contra el pecado y más cuidadosos de su deber tanto para con Dios como para con el hombre, y, para ello, más enamorados de la palabra y la ley de Dios, tengo todo lo que deseo, todo a lo que aspiro. Que el que da semilla al sembrador multiplique la semilla sembrada, aumentando los frutos de nuestra justicia, 2 Cor. ix. 10. Es la historia de la iglesia y la nación judía lo que llena este volumen, desde su primer asentamiento en la tierra prometida, después de sus 430 años de esclavitud en Egipto y sus cuarenta años de vagar por el desierto, hasta su reasentamiento allí después de sus setenta años de cautiverio en Babilonia —desde Josué hasta Nehemías. Los cinco libros de Moisés se ocuparon más de sus leyes, institutos y estatutos; pero todos estos libros son puramente históricos, y de esta manera de escribir se ha transmitido una gran cantidad de aprendizaje y sabiduría muy valiosos de una generación a otra. La cronología de esta historia, y la determinación de los tiempos en que ocurrieron los diversos eventos contenidos en ella, ilustraría mucho la historia y aumentaría su brillo; por lo tanto, es muy digna de la investigación de los curiosos e ingeniosos, y pueden encontrar tanto placer como provecho al examinar los trabajos de muchos hombres eruditos que han dirigido sus estudios en esa dirección. Confieso que con gusto me habría entretenido a mí mismo y a mi lector, en este prefacio, con un cálculo de los tiempos por los que transcurre esta historia; pero considero que un bebé en conocimiento como yo no podría pretender ni añadir ni corregir lo que han hecho tantos grandes escritores, mucho menos decidir las controversias que se han agitado entre ellos. De hecho, tuve algunos pensamientos de consultar a mi digno y siempre honrado amigo el Sr. Tallents de Shrewsbury, el erudito autor de la "Visión de la Historia Universal", y de pedirle algún consejo y ayuda para metodizar el contenido de esta historia; pero, en la misma semana en que puse mi última mano a esta parte, le plugo a Dios poner fin a su útil vida (y útil lo fue hasta el final) y llamarlo a su descanso, en el octogésimo noveno año de su edad: así que ese propósito se frustró, ese pensamiento de mi corazón. Pero esa elaborada obra suya comúnmente llamada sus "Tablas Cronológicas" arroja gran luz sobre esta, como de hecho sobre todas las demás partes de la historia. Y la "Cronología del Antiguo Testamento" del Dr. Lightfoot, y la "Historia del Antiguo Testamento Metodizada" del Sr. Cradock, también pueden ser de gran utilidad para los lectores para quienes escribo. En cuanto a las dificultades cronológicas particulares que ocurren en el hilo de esta historia, no me he extendido mucho sobre ellas, porque muchas veces no pude satisfacerme a mí mismo, y ¿cómo podría entonces satisfacer a mi lector con respecto a ellas? De hecho, no he encontrado ninguna dificultad tan grande que no se le pudieran dar soluciones suficientes para silenciar a los ateos y anti-escrituristas, y quitar de los registros sagrados todo el reproche de contradicción e inconsistencia consigo mismos; (2.) Que se anime en esto con la promesa y la presencia de Dios, y haga de estas su apoyo (v. 6): Esfuérzate y sé valiente. Y de nuevo (v. 7), como si esto fuera lo único necesario: Solamente te esfuerces, y seas muy valiente. Y concluye con esto (v. 9): Esfuérzate y seas valiente: no temas ni desmayes. Josué había demostrado su valor mucho antes, en la guerra con Amalec, y en su desacuerdo con el informe de los espías malvados; y sin embargo, Dios considera oportuno inculcarle este precepto de esta manera. Aquellos que tienen gracia necesitan ser llamados una y otra vez a ejercitar la gracia y a mejorar en ella. Josué era humilde y pequeño a sus propios ojos, no desconfiaba de Dios, de su poder y de su promesa, sino que desconfiaba de sí mismo, de su propia sabiduría, fuerza y suficiencia para la obra, especialmente viniendo después de un hombre tan grande como Moisés; y por lo tanto Dios repite esto tan a menudo: "Esfuérzate y sé valiente; que el sentido de tus propias debilidades no te desanime; Dios es omnipotente. ¿No te he mandado yo?" [1.] "He mandado que se haga la obra, y por lo tanto se hará, por invencibles que parezcan las dificultades que se interpongan en el camino." Es más, [2.] "Te he mandado, llamado y comisionado para que lo hagas, y por lo tanto me aseguraré de reconocerte, fortalecerte y apoyarte en ello." Nota: Cuando estamos en el camino de nuestro deber, tenemos razones para ser fuertes y muy valientes; y nos ayudará mucho a animarnos y envalentonarnos si mantenemos nuestra vista en la autorización divina, escuchando a Dios decir: "¿No te he mandado yo? Por lo tanto, te ayudaré, te haré prosperar, te aceptaré, te recompensaré." Nuestro Señor Jesús, como Josué aquí, fue sostenido en sus sufrimientos por un respeto a la voluntad de Dios y al mandamiento que había recibido de su Padre, Juan x. 18.
vv. 10-15
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Joshua's Address to the Reubenites. (b. c. 1451.) 10 Then Joshua commanded the officers of the people, saying, 11 Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the Lord your God giveth you to possess it. 12 And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying, 13 Remember the word which Moses the servant of the Lord commanded you, saying, The Lord your God hath given you rest, and hath given you this land. 14 Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them; 15 Until the Lord have given your brethren rest, as he hath given you, and they also have possessed the land which the Lord your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the Lord 's servant gave you on this side Jordan toward the sunrising. 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 (1 Tim. iii. 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, 1 Pet. ii. 13, 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. ii. 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, Exod. xix. 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 (ch. v. 12), yet since they had come into a land inhabited (Exod. xvi. 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 Exod. xix. 10, 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 (v. 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 (2 Sam. vii. 1), see how restless he was till he had found out a habitation for the ark, Ps. cxxxii. 4, 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, v. 14, 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. xxxii. 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 (v. 15), if they did not fulfil the condition. (5.) They themselves had covenanted and agreed thereunto (Num. xxxii. 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.
vv. 16-18
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The Reubenites' Answer. (b. c. 1451.) 16 And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go. 17 According as we hearkened unto Moses in all things, so will we hearken unto thee: only the Lord thy God be with thee, as he was with Moses. 18 Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage. This answer was given not by the two tribes and a half only (though they are spoken of immediately before), but by the officers of all the people (v. 10), as their representatives, concurring with the divine appointment, by which Joshua was set over them, and they did it heartily, and with a great deal of cheerfulness and resolution. I. They promise him obedience (v. 16), not only as subjects to their prince, but as soldiers to their general, of whose particular orders they are to be observant. He that hath soldiers under him saith to this man, Go, and he goeth; and to another, Come, and he cometh, Matt. viii. 9. Thus the people of Joshua; "All that thou commandest us we will readily do, without murmuring or disputing; and whithersoever thou sends us, though upon the most difficult and perilous expedition, we will go." We must thus swear allegiance to our Lord Jesus, as the captain of our salvation, and bind ourselves to do what he commands us by his word, and to go where he sends us by his providence. And since Joshua, being humbly conscious to himself how far short he came of Moses, feared he should not have such an influence upon the people and such an interest in them as Moses had, they here promise that they will be as obedient to him as ever they had been to Moses, v. 17. To speak truth, they had no reason to boast of their obedience to Moses; he had found them a stiff-necked people, Deut. ix. 24. But they meant that they would be as observant of Joshua as they should have been, and as some of them were (and the generality of them at least sometimes) of Moses. Note, We must not so magnify those that are gone, how eminent soever they were, either in the magistracy or in the ministry, as to be wanting in the honour and duty we owe to those that survive and succeed them, though in gifts they may come short of them. Obedience for conscience' sake will continue, though Providence change the hands by which it rules and acts. II. They pray for the presence of God with him (v. 17): "Only the Lord thy God be with thee, to bless and prosper thee, and give thee success, as he was with Moses." Prayers and supplications are to be made for all in authority, 1 Tim. ii. 1, 2. And the best thing we can ask of God for our magistrates is that they may have the presence of God with them; this will make them blessings to us, so that in seeking this for them we consult our own interest. A reason is here intimated why they would obey him as they had obeyed Moses, because they believed (and in faith prayed) that God's presence would be with him as it was with Moses. Those that we have reason to think have favour from God should have honour and respect from us. Some understand it as a limitation of their obedience: "We will obey only as far as we perceive the Lord is with thee, but no further. While thou keepest close to God we will keep close to thee; hitherto shall our obedience come, but no further." But they were so far from having any suspicion of Joshua's deviating from the divine rule that there needed not such a proviso. III. They pass an act to make it death for any Israelite to disobey Joshua's orders, or rebel against his commandment, v. 18. Perhaps if such a law had been made in Moses's time it might have prevented many of the rebellions that were formed against him; for most men fear the sword of the magistrate more than the justice of God. Yet there was a special reason for the making of this law now that they were entering upon the wars of Canaan; for in times of war the severity of military discipline is more necessary than at other times. Some think that in this statute they had an eye to that law concerning the prophet God would raise up like unto Moses, which they think, though it refer chiefly to Christ, yet takes in Joshua by the way as a type of him, that whosoever would not hearken to him should be cut off from his people. Deut. xviii. 19, I will require it of him. IV. They animate him to go on with cheerfulness in the work to which God had called him; and, in desiring that he would be strong and of a good courage, they did in effect promise him that they would do all they could, by an exact, bold, and cheerful observance of all his orders, to encourage him. It very much heartens those that lead in a good work to see those that follow follow with a good will. Joshua, though of approved valour, did not take it as an affront, but as a great kindness, for the people to bid him be strong and of a good courage.