Deuteronomy 1:38
Joshua son of Nun, who stands before you, will enter it. Encourage him, for he will enable Israel to inherit the land.
Joshua son of Nun
The name "Joshua" is derived from the Hebrew "Yehoshua," meaning "Yahweh is salvation." This name is significant as it foreshadows Joshua's role as a deliverer and leader of Israel, akin to how Jesus (Yeshua in Hebrew) is the ultimate deliverer. Joshua, the son of Nun, is a central figure in the transition of leadership from Moses to the new generation that will enter the Promised Land. Historically, Joshua is recognized as a faithful servant and a warrior, having been one of the two spies who trusted in God's promise despite the daunting report of the other spies (Numbers 14:6-9).

who stands before you
This phrase indicates Joshua's position as Moses' assistant and his readiness to assume leadership. The Hebrew word for "stands" (עָמַד, 'amad) implies a position of service and readiness. Joshua's role as one who "stands before" Moses signifies his preparation and training under Moses' guidance, highlighting the importance of mentorship and discipleship in leadership development within the biblical narrative.

will enter it
The "it" refers to the Promised Land, Canaan, which God had sworn to give to the descendants of Abraham, Isaac, and Jacob. Joshua's entry into the land symbolizes the fulfillment of God's promises and the continuation of His covenant with Israel. The assurance that Joshua "will enter it" underscores God's faithfulness and the certainty of His promises, despite the previous generation's failure to trust and obey.

Encourage him
The Hebrew word for "encourage" (חָזַק, chazaq) means to strengthen, support, or make firm. Moses is instructed to bolster Joshua's confidence and resolve, recognizing the immense responsibility and challenges he will face. This encouragement is not merely emotional support but a spiritual and moral fortification, reminding Joshua of God's presence and promises. It reflects the biblical principle of building up leaders within the community of faith.

for he will enable Israel to inherit the land
Joshua's role is pivotal in leading Israel to "inherit the land," a phrase that signifies the realization of God's covenantal promise. The Hebrew word for "inherit" (נָחַל, nachal) conveys the idea of receiving a possession or heritage. Joshua's leadership is instrumental in guiding the people to claim their God-given inheritance. This highlights the theme of divine sovereignty working through human agency, as God empowers Joshua to fulfill His purposes for Israel. The inheritance of the land is not just a physical possession but a spiritual legacy, representing God's faithfulness and the establishment of His people in the land He promised.

Persons / Places / Events
1. Joshua son of Nun
Joshua is Moses' assistant and successor, chosen to lead the Israelites into the Promised Land. His name in Hebrew, "Yehoshua," means "Yahweh is salvation," which is significant as he is a type of Christ in leading God's people to their inheritance.

2. Moses
The leader of the Israelites who brought them out of Egypt. Although he led them through the wilderness, he was not permitted to enter the Promised Land due to his disobedience at Meribah.

3. The Promised Land
The land of Canaan, promised by God to Abraham and his descendants. It represents God's faithfulness and the fulfillment of His promises.

4. Israel
The nation chosen by God, consisting of the descendants of Abraham, Isaac, and Jacob. They are the recipients of God's covenant and promises.

5. Encouragement
The act of strengthening or supporting someone. Moses is instructed to encourage Joshua, highlighting the importance of leadership support and preparation.
Teaching Points
Leadership Transition
The transition from Moses to Joshua highlights the importance of preparing and encouraging new leaders. In our communities, we should support and mentor emerging leaders to ensure a smooth transition and continuity of mission.

Encouragement in Leadership
Encouragement is vital for leaders facing daunting tasks. Just as Moses was instructed to encourage Joshua, we should actively support and uplift those in leadership roles within our churches and communities.

Faithfulness to God's Promises
The promise of the land to Israel is a testament to God's faithfulness. Believers can trust in God's promises, knowing that He is faithful to fulfill them in His timing.

Courage and Obedience
Joshua's success depended on his courage and obedience to God's commands. In our lives, we are called to be courageous and obedient to God's Word, trusting Him to lead us into our spiritual inheritance.
Bible Study Questions
1. How does the encouragement Moses gave to Joshua apply to how we should support leaders in our church today?

2. In what ways can we prepare ourselves to take on leadership roles, as Joshua was prepared by Moses?

3. How does the transition of leadership from Moses to Joshua reflect God's faithfulness in fulfilling His promises?

4. What are some practical ways we can demonstrate courage and obedience in our daily walk with God, similar to Joshua's example?

5. How does the concept of entering the Promised Land relate to the spiritual rest and inheritance promised to believers in the New Testament?
Connections to Other Scriptures
Numbers 27:18-23
This passage describes the formal commissioning of Joshua as Moses' successor, emphasizing the laying on of hands and the transfer of leadership.

Joshua 1:1-9
After Moses' death, God directly commands Joshua to be strong and courageous, reiterating the promise of the land and the need for obedience to the Law.

Hebrews 4:8-10
This New Testament passage reflects on Joshua's role in leading Israel into rest, drawing a parallel to the spiritual rest found in Christ.
Irrecoverableness of Wasted OpportunityD. Davies Deuteronomy 1:19-46
The Excluded and the AdmittedJ. Orr Deuteronomy 1:34-40
The Heirs of PromiseR.M. Edgar Deuteronomy 1:34-46
People
Amorites, Anakites, Caleb, Canaanites, Eshcol, Isaac, Israelites, Jacob, Jephunneh, Joshua, Laban, Moses, Nun, Og, Seir, Sihon
Places
Arabah, Ashtaroth, Bashan, Dizahab, Edrei, Egypt, Euphrates River, Hazeroth, Heshbon, Horeb, Hormah, Jordan River, Kadesh-barnea, Laban, Lebanon, Moab, Mount Seir, Negeb, Paran, Seir, Suph, Tophel, Valley of Eshcol
Topics
Cause, Encourage, Enter, Guide, Heritage, Inherit, Israel's, Joshua, Lead, Nun, Servant, Standeth, Standing, Stands, Strengthen, Strong, Thither
Dictionary of Bible Themes
Deuteronomy 1:38

     8130   guidance, from godly people
     8415   encouragement, examples

Deuteronomy 1:19-40

     5923   public opinion

Deuteronomy 1:38-39

     5887   inexperience

Library
Foretastes of the Heavenly Life
Early in the year 1857. NOTE: This edition of this sermon is taken from an earlier published edition of Spurgeon's 1857 message. The sermon that appears in The Metropolitan Tabernacle Pulpit, vol. 45, was edited and abbreviated somewhat. For edition we have restored the fuller text of the earlier published edition, while retaining a few of the editorial refinements of the Met Tab edition. "And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 45: 1899

Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were
John MacNeil—The Spirit-Filled Life

Afraid of Giants
'And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain; 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20. And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be
Alexander Maclaren—Expositions of Holy Scripture

Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists,
Alfred Edersheim—The Life and Times of Jesus the Messiah

A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings
Lewis Bayly—The Practice of Piety

The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to
John Lightfoot—From the Talmud and Hebraica

Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the
John Lightfoot—From the Talmud and Hebraica

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt
J. W. McGarvey—The Four-Fold Gospel

Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing
Mildred Duff—The Bible in its Making

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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