The closest connection exists between Deuteronomy and Joshua. The
narrative may be read as running on without a break. It turns away from
the lonely grave up on the mountain to the bustling camp and the new
leader. No man is indispensable. God's work goes on uninterrupted. The
instruments are changed, but the Master-hand is the same, and lays one
tool aside and takes another out of the tool-chest as He will. Moses is
dead,--what then? Does his death paralyse the march of the tribes? No;
it is but the ground for the ringing command, 'Therefore arise, go over
this Jordan.' The immediate installation of his successor, and the
uninterrupted continuance of the advance, do not mean that Moses is not
honoured or is forgotten, for the narrative lovingly links his
honorific title, 'the servant of the Lord,' with the mention of his
death; and God Himself does the same, for he is thrice referred to in
the divine command to Joshua, as the recipient of the promise of the
conquest, as the example of the highest experience of God's all-
sufficing companionship, and as the medium by which Israel received the
law. Joshua steps into the empty place, receives the same great
promise, is assured of the same Presence, and is to obey the same law.
The change of leaders is great, but nothing else is changed; and even
it is not so great as faint hearts in their sorrow are apt to think,
for the real Leader lives, and Moses and Joshua alike are but the
transmitters of His orders and His aids to Israel.

The first command given to Joshua was a trial of his faith, for 'Jordan
was in flood' (Joshua iii. l5),--and how was that crowd to get across,
when fords were impassable and ferry-boats were wanting, to say nothing
of the watchful eyes that were upon them from the other bank? To cross
a stream in the face of the enemy is a ticklish operation, even for
modern armies; what must it have been, then, for Joshua and his horde?
Not a hint is given him as to the means by which the crossing is to be