Catholic Commentary
God Commissions Joshua Directly
23He commissioned Joshua the son of Nun, and said, “Be strong and courageous; for you shall bring the children of Israel into the land which I swore to them. I will be with you.”
Deuteronomy 31:23 records God's direct commissioning of Joshua as Moses's successor, commanding him to lead Israel into the promised land with the assurance of divine presence and support. The passage emphasizes that Joshua's strength derives not from self-confidence but from trust in God's prior oath to Abraham and God's personal commitment to accompany him.
God doesn't command Joshua to be strong; God commands him to trust — and grounds that trust in a promise already sworn, not in Joshua's own capacity.
Typological Sense: Joshua as Figure of Christ
The Church Fathers, following the principle articulated in 1 Corinthians 10:11 ("these things were written for our instruction"), consistently read Joshua (Yehoshua, "YHWH is salvation") as a type of Jesus (Iēsous, the same name in Greek). Origen's Homilies on Joshua (written c. 240 AD) open with this identification: just as Moses could not bring Israel into the land but Joshua could, so the Mosaic Law cannot bring humanity to the true rest of salvation, but Jesus, the new Joshua, can. The direct divine commissioning of Joshua in this verse prefigures the Father's commissioning of the Son — sent into the world not merely to point the way but to bring his people home. The phrase "I will be with you" will find its ultimate fulfilment in the Incarnation: Emmanuel, "God with us" (Matt 1:23), and in the final promise of the Risen Christ: "I am with you always, to the close of the age" (Matt 28:20).
Catholic tradition reads this verse through multiple lenses that together produce a richly layered theological portrait.
The Theology of Divine Vocation. The Catechism of the Catholic Church teaches that God does not merely issue commands but personally calls individuals into his service (CCC 2085). Joshua's commission illustrates that every authentic vocation originates in a divine initiative — the leader is not self-appointed but sent. This is foundational to Catholic orders and ministry: "No one takes this honor for himself, but he is called by God" (Heb 5:4; cf. CCC 1578).
The Church Fathers on Joshua as Type of Christ. Origen (Hom. in Jos. 1.3) writes: "Our Lord Jesus Christ, whose figure Joshua bore, was the first to deserve to be called Jesus, for he truly saves his people from their sins." St. Ambrose (De Mysteriis 7.36) connects Joshua's crossing of the Jordan with baptism — the entry into the Promised Land prefiguring entry into the Church and the life of grace. St. Augustine (City of God XV.26) sees the entire Joshuanic conquest as an allegory of the soul's warfare against vice, led by Christ.
"I Will Be With You" and the Real Presence. Catholic theology sees the promise of divine accompaniment reaching its summit in the Eucharist. Vatican II's Sacrosanctum Concilium (§7) enumerates the modes of Christ's presence in the Church — in the assembly, in the Word, in the minister, and supremely in the Eucharistic species. The promise given to Joshua is not revoked in the New Covenant; it is intensified, made sacramentally tangible.
Courage as a Cardinal Virtue. The commission to be "strong and courageous" maps directly onto fortitudo — fortitude — one of the four cardinal virtues (CCC 1808). The Church teaches that fortitude is not natural boldness but a virtue infused and sustained by grace, enabling one to endure hardship and resist discouragement in the pursuit of the good. Pope St. John Paul II frequently invoked this commission in his landmark call to the Church: "Be not afraid!" — a direct echo of the Deuteronomic refrain.
Contemporary Catholics live in a culture that is, in many ways, as daunting as Canaan was to Israel: a society increasingly resistant to the Gospel, where faithful witness can carry real social, professional, or relational costs. This verse speaks directly to those moments when the mission entrusted to us — whether as a parent raising children in the faith, a teacher in a Catholic school, a lay minister, a priest in a secularizing parish, or simply a Christian trying to live with integrity at work — feels too large and the opposition too great.
The structure of God's commission is instructive: courage is commanded because of a prior divine promise, not as a raw act of willpower. When we feel inadequate to our callings, the response is not to manufacture more confidence but to return to the bedrock of what God has already sworn — in Baptism, in Scripture, in the Eucharist. The practical application is this: before any daunting task, recall specifically what God has promised, not what you can accomplish. Celebrate the Eucharist or spend time in Eucharistic adoration as the concrete act of receiving the "I will be with you" of the New Covenant. Let the grace of accompaniment — Emmanuel — be the foundation of your fortitude, not the other way around.
Commentary
Deuteronomy 31:23 — Literal and Narrative Analysis
Deuteronomy 31 orchestrates a cascade of commissionings: Moses first charges Joshua before the assembled people (31:7–8), then God charges Moses regarding the writing of the Torah (31:19), and now — climactically — God addresses Joshua directly. The subject of "He commissioned" is the LORD himself (YHWH), a detail of enormous weight. The Hebrew root used here, tsavah, denotes authoritative appointment — not merely encouragement, but the conveyance of a sacred task. Joshua does not simply inherit Moses's role; he receives it from the same divine source from which Moses received his.
"Be strong and courageous" (ḥăzaq wĕ'emāts)
This phrase, occurring here for the third time in the chapter (cf. vv. 6, 7), functions as a liturgical refrain. In the ancient Near East, such repeated divine assurances before a great undertaking were not rhetorical flourish but covenantal formula — the king or leader was being formally vested with divine backing. The doubling of the command ("strong and courageous") distinguishes two complementary qualities: ḥāzaq implies steadiness of resolve, a refusal to be shaken by external opposition; 'āmats conveys interior fortitude, the inner determination to press forward even when circumstances are daunting. Together they form the complete profile of the servant-leader God requires.
"For you shall bring the children of Israel into the land which I swore to them"
The causal particle ("for") is decisive: Joshua's courage is not to be self-generated willpower, but is grounded in the certainty of God's prior oath. The land is not a prize to be won by Joshua's military genius but a sworn bequest — it belongs already to Israel by divine promise to Abraham, Isaac, and Jacob (Gen 12:7; 26:3; 28:13). Joshua's role is to be the human instrument of the fulfillment of a word already spoken. This framing removes any basis for Joshua's fear and simultaneously removes any basis for his pride. The mission will succeed not because of Joshua but because God swore it.
"I will be with you" ('ānōkī 'ehyeh 'immāk)
This brief, dense promise echoes the great divine self-disclosures of salvation history: the 'ehyeh ("I AM/I WILL BE") of Exodus 3:12, where God uses the same grammatical structure to reassure Moses ("I will be with you"). To a Hebrew reader steeped in Torah, this phrase would resonate as an echo of the Burning Bush — Joshua is being placed in the same line of charismatic leaders to whom God binds himself personally. The promise is unconditional and personal, not tied to Joshua's performance but to God's own fidelity. Here is the ultimate source of Joshua's strength: not self-confidence but theocentric confidence — what later Christian tradition would call , trust grounded in the character of God rather than in one's own capacities.