Three [things] are called into question. The first, at what time after Moses’s death the Lord addressed Joshua, his [Moses’s] successor. And about this [there is a] twofold opinion. One, of Andreas Masius (which was also [that] of certain older [writers] in Abulensis, quest. 4): [that] this happened immediately after Moses’s death. The other, of Lyra, of Abulensis (in q. 4, and a little before, before the fifth [question], on those words “After the death”), and of Cajetan: [that it] was done by the Israelites after the funeral mourning for him — which [lasted] all thirty days from his death (Deut., last [ch.], v. 8). And to this I subscribe more willingly. First, because in that Deuteronomy chapter it is signified [that] Joshua undertook nothing of a journey or of greater business except after the mourning. But in this first chapter, this word “Arise,” and again “Cross this Jordan,” indicate speed, and a matter which ought to be done as quickly as possible. Whence also (v. 11) Joshua himself says: “After the third day you shall pass over the Jordan.” Secondly, because with these several Christian Doctors agree all the Jews’ Rabbis, and Josephus himself (at the beginning of bk. 5). Thirdly, because there is no reason by which Masius was moved — [namely], that Joshua, perturbed by various difficulties presenting themselves to his mind on this side and that, hesitated with a certain human diffidence, and therefore GOD straightway succored him. For whence [would be] that diffidence in so great a man? What trace of it [is there]? So great a mark [of blame] ought not, without reason, to be attached even to any Thersites — how much less to an Achilles, or rather a Savior? I judge, therefore, [that] when Moses had departed from life, the sum of all things was immediately attributed to Joshua by the signal consensus of all the ranks, and thus he straightway took up the governance of the people. For he had both been constituted leader by GOD, consecrated by Moses, publicly proclaimed, [and] willingly approved and accepted by all. Nor ought so great a multitude of men — even in the camp — to be left one month without any head. Then, this month having elapsed, [and so] that he might now set about the first action of the assumed governance, the Lord roused him — so that that “Arise” pertains not to the inauguration of the principate and governance, but to [its] exercise, or (as they are wont to speak) to the second act of a power already entered upon.
The second [thing] is, how the Lord spoke to that same Joshua. From those [things] which were said in Genesis, I take [it]: [that] God speaks to men either through Himself immediately, or through an internuncio [go-between] — who is either an Angel, or some one of other men (for example, a Prophet, or a Pontiff, in Urim and Thummim, about which [I treated] in the superior book, ch. 9). Again, [He speaks] either by striking the exterior ears by some voice, or the interior [ears] — of which the left is the fantasy, the right the intellect. And therefore that voice is either sensible or spiritual. Finally, [He] speaks to men either lulled in sleep, or awakened and waking. It is, therefore, the opinion of Abulensis (quest. 10) and of Masius, [that] the Lord spoke to Joshua not through Himself, nor through a Priest, but through an Angel, by a spiritual voice moving the interior sense of that waking [man]. But Cajetan says: “GOD’s speech with Joshua was nocturnal, yet [while Joshua was] waking. For in a certain ecstasy GOD spoke to Joshua praying.” Yet I see no reason which [would] remove [i.e. exclude] either the Pontiff’s oracle, or a sonorous voice gliding into the ears of the body—
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—[a bodily voice]. For, as to what Abulensis says — [that] no question is here posited by Joshua — that would effect [imply that] GOD never responded anything to Joshua through Urim and Thummim. For where is any interrogation of his? And yet [in] Num. 27, v. 21, [the Lord speaks] so diligently and articulately: “For this, if anything is to be done, Eleazar the Priest shall consult the Lord” — as I taught [in] the booklet On the Joshuan Priests (ch. 1, num. 14), and thence above, bk. 1, ch. 9, quest. 34. Then, I hardly think GOD imposed this law on Himself: [namely,] to reveal nothing ever through Urim and Thummim unless He were interrogated. For what forbids that the Pontiff, adorned with that sacred necklace [breastplate] of his, should sometimes present himself to the divine sight — so that, if GOD willed anything signified or mandated, he might receive [it] with a most ready mind and with reverence? Nay, the Pontiff could also, of himself — not interrogated by another — interrogate the Lord about those [things] which he judged to concern the whole people and commonwealth, or which pertained to himself alone. And therefore it could happen that, when the people had now mourned Moses a whole month, the Priest himself — solicitous about the state of the whole people — or he himself [Joshua], through him [the priest], inquired of the Lord what was to be done; and He answered [that] it was altogether time that all should gird themselves for the journey, and cross the Jordan. It could also happen that, just as the Lord, speaking, sometimes aroused certain voices in the air to Moses, so also at this time He aroused [them], being about to speak to Moses’s successor. For this manner of speaking would — I know not how — among the common people (whom sensible things move more than [things] which escape the senses) conciliate more authority to Joshua himself — [authority] which, at this entrance upon the principate and governance, was especially necessary. Since, however, it is certainly proved [that] these [things] could indeed have happened, but not [that they] were done, I do not yet depart from that more common opinion. The third [sub-question] is sufficiently clear from quest. 3, ch. 10, of the superior book. For since there the Lord first made [address of] words to Joshua, and we read nothing of this kind up to this time, [it] is understood [that] this is the second turn by which the Lord spoke to that same Joshua.