Text -- Joshua 3:1-7 (NET)

Israel Crosses the Jordan

3:1 Bright and early the next morning Joshua and the Israelites left Shittim and came to the Jordan. They camped there before crossing the river. 3:2 After three days the leaders went through the camp 3:3 and commanded the people: “When you see the ark of the covenant of the Lord your God being carried by the Levitical priests, you must leave here and walk behind it. 3:4 But stay about three thousand feet behind it. Keep your distance so you can see which way you should go, for you have not traveled this way before.” 3:5 Joshua told the people, “Ritually consecrate yourselves, for tomorrow the Lord will perform miraculous deeds among you.” 3:6 Joshua told the priests, “Pick up the ark of the covenant and pass on ahead of the people.” So they picked up the ark of the covenant and went ahead of the people. 3:7 The Lord told Joshua, “This very day I will begin to honor you before all Israel so they will know that I am with you just as I was with Moses.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 3:1

Not after the return of the spies, but after the three days, Jos 1:11, as it follows, Jos 3:2.

Wesley: Jos 3:1

That night, that they might go over in the day time, that the miracle might be more evident and unquestionable, and strike the greater terror into their enemies.

Wesley: Jos 3:2

Either at the end of them, or upon the last of them.

Wesley: Jos 3:2

The second time to give them more particular directions, as they had given them a general notice, Jos 1:10-11.

Wesley: Jos 3:3

In Joshua's name, and by his authority.

Wesley: Jos 3:3

Who were not only Levites, but priests also. For altho' the Levites were to carry the ark, Num 4:1-15, yet the priests might perform that office, and did so upon some solemn occasions.

Wesley: Jos 3:3

Towards Jordan, to go over it in such a manner as I am about to describe. 'Till this time the ark went in the middle of the cloudy pillar, now it goes in the front. Probably the pillar of fire and cloud was still hovering over the ark.

Wesley: Jos 3:4

A thousand yards, at which distance from it the Israelites seem to have been encamped in the wilderness. And because they generally went from their tents to the ark to worship God, especially on the sabbath - days; hence it hath been conceived, that a sabbath - day's journey reached only to two thousand cubits. But that may be doubted; for those who encamped nearest the ark, were at that distance from it, and came so far; but the rest were farther from it, and their sabbath - day's journey was considerably longer.

Wesley: Jos 3:4

Partly from the respect they should bear to the ark; but chiefly, that the ark marching so far before you into the river, and standing still there 'till you pass over, may give you the greater assurance of your safe passage.

Wesley: Jos 3:4

While we are here, we must expect unusual events, to pathways that we have not passed before: and much more when we go hence, when we pass thro' the valley of the shadow of death. But if we have the assurance of God's presence, what have we to fear?

Wesley: Jos 3:5

Or rather, had said, the day before their passage; for it follows, to - morrow.

Wesley: Jos 3:5

Both in soul and body, that you may be meet to receive such a favour, and with more reverence observe this great work, and fix it in your hearts.

Wesley: Jos 3:6

Namely, upon your shoulders; for so they were to carry it, Num 7:9.

Wesley: Jos 3:6

Not in the middle of them, as you used to do.

Wesley: Jos 3:7

That is, to gain thee authority among them, as the person whom I have set in Moses's stead, and by whom I will conduct them to the possession of the promised land.

JFB: Jos 3:1

On the day following that on which the spies had returned with their encouraging report. The camp was broken up in "Shittim" (the acacia groves), and removed to the eastern bank of the Jordan. The duration of their stay is indicated (Jos 3:2), being, according to Hebrew reckoning, only one entire day, including the evening of arrival and the morning of the passage; and such a time would be absolutely necessary for so motley an assemblage of men, women, and children, with all their gear and cattle to make ready for going into an enemy's country.

JFB: Jos 3:2-4

The instructions given at this time and in this place were different from those described (Jos 1:11).

JFB: Jos 3:3-4

The usual position of the ark, when at rest, was in the center of the camp; and, during a march, in the middle of the procession. On this occasion it was to occupy the van, and be borne, not by the Kohathite Levites, but the priests, as on all solemn and extraordinary occasions (compare Num 4:15; Jos 6:6; 1Ki 8:3-6).

JFB: Jos 3:3-4

These instructions refer exclusively to the advance into the river. The distance which the people were to keep in the rear of the ark was nearly a mile. Had they crowded too near the ark, the view would have been intercepted, and this intervening space, therefore, was ordered, that the chest containing the sacred symbols might be distinctly visible to all parts of the camp, and be recognized as their guide in the untrodden way.

JFB: Jos 3:5

Rather "had said," for as he speaks of "to-morrow," the address must have been made previous to the day of crossing, and the sanctification was in all probability the same as Moses had commanded before the giving of the law, consisting of an outward cleansing (Exo 19:10-15) preparatory to that serious and devout state of mind with which so great a manifestation should be witnessed.

JFB: Jos 3:6

This order to the priests would be given privately, and involving as it did an important change in the established order of march, it must be considered as announced in the name and by the authority of God. Moreover, as soon as the priests stepped into the waters of Jordan, they were to stand still. The ark was to accomplish what had been done by the rod of Moses.

JFB: Jos 3:7-8

Joshua had already received distinguished honors (Exo 24:13; Deu 31:7). But a higher token of the divine favor was now to be publicly bestowed on him, and evidence given in the same unmistakable manner that his mission and authority were from God as was that of Moses (Exo 14:31).

Clarke: Jos 3:1

Joshua rose early - Archbishop Usher supposes that this was upon Wednesday, the 28th of April, A. M. 2553, the fortieth year after the exodus from Egypt. From Shittim, where they had lately been encamped, to Jordan, was about sixty stadia, according to Josephus; that is, about eight English miles.

Clarke: Jos 3:2

After three days - These three days are probably to be thus understood: As soon as Joshua took the command of the army, he sent the spies to ascertain the state of Jericho; as we have seen Jos 1:12. They returned at the end of three days, or rather on the third day, and made their report. It was at this time, immediately on the return of the spies, that he made the proclamation mentioned here; in consequence of which the people immediately struck their tents, and marched forward to Jordan.

Clarke: Jos 3:4

About two thousand cubits - This distance they were to keep

1.    For the greater respect, because the presence of the ark was the symbol and pledge of the Divine presence

2.    That the ark, which was to be their pilot over these waters, might be the more conspicuous which it could not have been had the people crowded upon it.

Clarke: Jos 3:5

Sanctify yourselves - What was implied in this command we are not informed; but it is likely that it was the same as that given by Moses, Exo 19:10-14. They were to wash themselves and their garments, and abstain from every thing that might indispose their minds from a profitable attention to the miracle about to be wrought in their behalf.

Clarke: Jos 3:6

Spake unto the priests, saying, Take up the ark - It is remarkable that the priests, not the Levites, whose ordinary business it was were employed to carry the ark on this occasion. Calmet conjectures that this was because it was probably carried without being wrapped up in its curtains, as it always was when the Levites carried it. Though it was the business of the Levites, the sons of Kohath, to carry the ark; yet on certain occasions the priests alone performed this office

1.    In the present case

2.    When they encompassed Jericho, Jos 6:6

3.    When it was carried to the war against the Philistines by the priests, the sons of Eli, 2Sa 15:25

4.    When David sent it back to Jerusalem, at the time he was obliged to fly from it, through the rebellion of his son Absalom, 2Sa 15:25; and

5.    At the time that it was taken out of the tabernacle, to be deposited in the temple; see 1Ki 8:6-11

These were the most solemn occasions, and on such alone, we may presume, the priests performed this office instead of the Levites. In all their former marches the ark was carried in the center of this immense camp; (see the scheme at the end of Num 2:2 (note) of the book of Numbers); but now it was to proceed at the head of the army, and to go before them, and at such a distance, about three quarters of a mile, that the whole camp might see it as their guide.

Clarke: Jos 3:7

This day will I begin to magnify thee - By making him the instrument in this miraculous passage, he did him honor and gave him high credit in the sight of the people: hence his authority was established, and obedience to him as their leader fully secured. What must have confirmed this authority was, his circumstantially foretelling how the waters should be cut off as soon as the feet of the priests had touched them, Jos 3:13. This demonstrated that the secret of the Lord was with him.

Calvin: Jos 3:1

1.And Joshua rose early, etc We must remember, as I formerly explained, that Joshua did not move his camp till the day after the spies had returned, but that after hearing their report, he gave orders by the prefects that they should collect their vessels, as three days after they were to cross the Jordan. ⁴³ His rising in the morning, therefore, does not refer simply to their return, but rather to the issuing of his proclamation. When the three days were completed, the prefects were again sent through the camp to acquaint the people with the mode of passage. Although these things are mentioned separately, it is easy to take up the thread of the narrative. But before it was publicly intimated, by what means he was to open a way for the people, the multitude spread out on the bank of the river were exposed to some degree of confusion.

It is true, there were fords by which the Jordan could be passed. But the waters were then swollen, and had overflowed, so that they might easily prevent even men altogether without baggage from passing. There was therefore no hope, that women and children, with the animals, and the rest of the baggage, could be transported to the further bank. That, in such apparently desperate circumstances, they calmly wait the issue, though doubtful, and to them incomprehensible, is an example of faithful obedience, proving how unlike they were to their fathers, who, on the slightest occasions, gave way to turbulence, and inveighed against the Lord and against Moses. This change was not produced without the special agency of the Holy Spirit.

Calvin: Jos 3:2

2.And it came to pass after three days, etc That is, three days after their departure had been intimated. For they did not halt at the bank longer than one night. But as the period of three days had previously been fixed for crossing, and they had no hope of being able to accomplish it, Joshua now exhorts them to pay no more regard to obstacles and difficulties, and to attend to the power of God. For although the form of the miracle is not yet explained, yet when the ark of the covenant is brought forward like a banner to guide the way, it was natural to infer that the Lord was preparing something unusual. And while they are kept in suspense, their faith is again proved by a serious trial; for it was an example of rare virtue to give implicit obedience to the command, and thus follow the ark, while they were obviously uninformed as to the result. This, indeed, is the special characteristic of faith, not to inquire curiously what the Lord is to do, nor to dispute subtlety as to how that which he declares can possibly be done, but to cast all our anxious cares upon his providence, and knowing that his power, on which we may rest, is boundless, to raise our thoughts above the world, and embrace by faith that which we cannot comprehend by reason.

Calvin: Jos 3:4

4.Yet there shall be a space, etc As the younger Levites, whose province it was to carry the ark, (Num 4:15) were strictly forbidden to touch it, or even to look at it, when uncovered, it is not wonderful that the common people were not allowed to approach within a considerable distance of it. The dignity of the ark, therefore, is declared, when the people are ordered to attest their veneration by leaving a long interval between themselves and it. And we know what happened to Uzzah, (2Sa 6:0) when seeing it shaken by restive oxen, he with inconsiderate zeal put forth his hand to support it. For although God invites us familiarly to himself, yet faithful trust so far from begetting security and boldness, is, on the contrary, always coupled with fear. In this way the ark of the covenant was, indeed, a strong and pleasant pledge of the divine favor, but, at the same time, had an awful majesty, well fitted to subdue carnal pride. This humility and modesty, moreover, had the effect of exercising their faith by preventing them from confining the grace of God within too narrow limits, and reminding them, that though they were far distant from the ark, the divine power was ever near.

In the end of the verse it is shown how necessary it was for them to be divinely guided by an unknown way; that anxiety and fear might keep them under the protection of the ark.

Calvin: Jos 3:5

5.And Joshua said, etc Some unwonted manifestation of divine power in bringing assistance behooved to be held forth, lest the backwardness arising from hesitancy might produce delay; and yet, in order that the Israelites might depend on the mere counsel of God, Joshua does not yet plainly point out the special nature of the miracle, unless, indeed, we choose to read what follows shortly after, as forming part of one context. Herein lies the true test of faith, to lean so on the counsel of God, as not to keep inquiring too anxiously concerning the mode of action or the event. As the word קדש means sometimes to prepare, and sometimes to sanctify, and either meaning is not inappropriate, I thought it best to leave a free choice. For faith prepares us to perceive the operation of God; and in those times, when God manifested himself to men more nearly, they consecrated themselves by a solemn rite; thus we see how Moses, on the promulgation of the Law, sanctified the people as God had commanded. The view taken by some expositors, that the people were thus commanded to purge themselves from defilement’s, merely in order that nothing might impede the passage of the Jordan, seems to be too confined.

Calvin: Jos 3:6

6.And Joshua spoke unto the priests, etc It is probable that the priests were informed why God wished the ark to precede, that they might be more ready to execute the command, for the whole people are immediately after made acquainted with the intended division of the waters. As the prefects had formerly published in the camp, that the people were to follow the ark of the covenant, the priests could not possibly be ignorant as to the office which they were to perform. For it had been distinctly declared that they were to be leaders or standard-bearers. But when all were in readiness, Joshua publicly unfolded the divine message which he had received. For it would have been incongruous to make the divine favor more clearly manifest to the common people than to them. It is added, however, immediately after, that the people were made acquainted with the miracle.

I conclude, therefore, that after the priests had for some time been kept in suspense, along with the multitude, the Lord, on ascertaining the obedience of all, publicly declared what he was to do. First, then, it is related that the priests were enjoined by Joshua to bear the ark before the people; and secondly, lest any one might think that he was making the attempt at random, or at his own hand, mention is at the same time made of the promise with which he had been furnished as a means of ensuring his command. But although it is not then distinctly said that the course of the Jordan would be interrupted, yet, from the language which Joshua used to the people, we may infer that the Lord spoke more in detail, and explained more distinctly what he had determined to do. For Joshua did not mention anything which he had not previously learned from the mouth of God himself. Nay, before he makes any mention of the matter at all, he tells them to hear the words of the Lord, and thus premises that he has the authority of God for what he is about to say.

TSK: Jos 3:1

rose early : Archbishop Usher supposes, that this was upon Wednesday, the 28th of April, am 2553, the fortieth year of the Exodus from Egypt. From Shittim, where the israelites had been encamped for about two months (Deu 1:3), to the Jordan, was, according to Josephus, about sixty stadia; that is, between seven and eight English miles. Gen 22:3; Psa 119:60; Jer 7:13, Jer 25:3, Jer 26:5; Mar 1:35

Shittim : Jos 2:1; Num 25:1; Mic 6:5

Jordan : Jordan, called by the Arabs El Sharia, takes its rise in Anti-Libanus, about twelve miles north of Cesarea Philippi, now Banias; and, having run about twelve miles southward, it receives a considerable stream, which is now called the Moiet Hasbeia. About 15 miles farther, it forms the waters of Merom or Semechon, now Houle; and, after running about 28 miles more, it passes through the lake of Gennesareth, and thence runs southward till it loses itself in the Dead Sea; its whole course being about 160 miles.

TSK: Jos 3:2

three days : Jos 1:10, Jos 1:11

TSK: Jos 3:3

Num 10:33

When ye see : Jos 3:11

the priests : Jos 3:6, Jos 3:8, Jos 3:14-17, Jos 4:10, Jos 6:6; Num 4:15; Deu 31:9, Deu 31:25; 2Sa 6:3, 2Sa 6:13; 1Ch 15:11; 1Ch 15:12

ye shall remove : Exo 13:21, Exo 13:22; Mat 8:19, Mat 16:24; Rev 14:4

TSK: Jos 3:4

a space : Exo 3:5, Exo 19:12; Psa 89:7; Heb 12:28, Heb 12:29

heretofore : Heb. since yesterday and the third day, Gen 31:2; Exo 4:10; 1Ch 11:2; Isa 30:33 *marg.

TSK: Jos 3:5

Sanctify : Jos 7:13; Exo 19:10-15; Lev 10:3, Lev 20:7; Num 11:8; 1Sa 16:5; Job 1:5; Joe 2:16; Joh 17:19

the Lord : Jos 3:13, Jos 3:15; Psa 86:10, Psa 114:1-7

TSK: Jos 3:6

Take up : Jos 3:3; Num 14:15, Num 10:33; Mic 2:13; Joh 14:2, Joh 14:3; Heb 6:20

TSK: Jos 3:7

magnify thee : Jos 4:14; 1Ch 29:25; 2Ch 1:1; Job 7:17; Psa 18:35; Joh 17:1; Phi 1:20; Phi 2:9-11

as I was : Jos 1:5, Jos 1:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 3:1

"The acacia groves"(Exo 25:5 note) of Shittim on both sides of Jordan line the upper terraces of the valley (compare 2Ki 6:4). They would be in this part at some six miles distance from the river itself.

Barnes: Jos 3:2

These days (Jos 1:11 note) were no doubt occupied in preparations of various kinds. The host consisted not of armed men only, but of women and children also; and many arrangements would be necessary before they actually advanced into a hostile country.

Barnes: Jos 3:4

The ark, which was since the making of the covenant the special shrine and seat of God’ s presence, went before to show the people that God, through its medium, was their leader. They were to follow at a distance that they might the better observe and mark how the miracle was accomplished. This they would do to the greatest advantage while coming down the heights, the ark going on before them into the ravine.

Barnes: Jos 3:6

They took up - i. e. on the day following. The course of events is anticipated.

Barnes: Jos 3:7

This day will I begin to magnify thee - One cause why the miracle now to be narrated was performed is here suggested. As Moses was declared to he sent immediately from God with an extraordinary commission by the miracles which he worked, more especially that of dividing the Red Sea in two parts, so was Joshua both sent and accredited in a like manner. (Compare Jos 1:5, and Jos 4:14.) Other reasons are given in Jos 3:10; Jos 5:1.

Poole: Jos 3:1

In the morning not after the return of the spies, as may seem at first view; but after the three days, as it follows, Jos 3:2 .

Lodged there that night, that they might go over in the day time; partly that the miracle might be more evident and unquestionable; and partly to strike the greater terror into their enemies.

Poole: Jos 3:2

After three days either,

1. At the end of the three days mentioned Jos 1:11 , or upon the last of them, as this phrase is used. See Poole "Deu 16:1" . Or,

2. After those days were expired. See Poole "Jos 1:11" . The officers went through the host the second time to give them more particular directions, as they had given them a general notice, Jos 1:10,11 .

Poole: Jos 3:3

They commanded the people in Joshua’ s name, and by his authority.

The priests the Levites who were not only Levites, but priests also. For although the Levites were to carry the ark, Nu 4 , yet the priests might perform that office, and did so upon some solemn occasions, as here, and Jos 6:6 . Go after it towards Jordan, to go over it in such manner as I am about to describe. Till this time the ark went in the middle of the cloudy pillar, probably being now vanished, now it goes in the front.

Poole: Jos 3:4

Two thousand cubits make a thousand yards, and at which distance from it the Israelites seem to have been encamped in the wilderness. And because they generally went from their tents to the ark to worship God, especially on the sabbath days, hence it hath been conceived that a sabbath day’ s journey reached only to two thousand cubits. But that may be doubted; for those who encamped nearest the ark were at that distance from it, and came so far; but the most were farther from it, and their sabbath day’ s journey was considerably longer.

Come not near unto it partly from the reverent respect they should bear to the ark; and partly for the following reason.

That ye may know the way by which ye must go that the ark marching so far before you into the river, and standing still there till you pass over, may give you the greater assurance of your safe passage.

Poole: Jos 3:5

Joshua said or rather had said, to wit, the day before their passage; for it follows,

to-morrow Sanctify yourselves, both in soul and body, that you may be meet to receive such a favour, and with more attention and reverence observe and ponder this great work, and fix it in your hearts and memories. See Poole "Exo 19:10" ; See Poole "Lev 20:7" .

Poole: Jos 3:6

Take up the ark to wit, upon your shoulders; for so they were to carry it, Num 7:9 .

Before the people not in the middle of them, as you used to do.

Poole: Jos 3:7

i.e. To gain thee authority and reputation among them, as the person whom I have set in Moses’ s stead, and by whom I will conduct them to the possession of the promised land.

Haydock: Jos 3:1

Ver 1. Days, in part, as they arrived on the 8th of Nisan, staid there the following day, and crossed the Jordan on the 10th, on Friday the 30th of our April. Thus Christ is said to have remained three days in the tomb, (Calmet) though he was there only a small part of Friday and of Sunday, and the whole of Saturday. Hebrew, "they lodged there before they passed over, ( 2 ) and it came to pass after three days that the," &c.

Haydock: Jos 3:2

Heralds. Shoterim, chap. i. 10. Protestants, "the officers went through the host." (Haydock)

Haydock: Jos 3:3

Levi. Sigonius thinks that the Caathites performed this office on this as on other occasions. But the Vulgate shews that the priests sometimes carried the ark, perhaps because it was uncovered, chap. vi. 6., and 2 Kings xv. 25. At this period the number of priests was but small. Some of the sons of Eleazar and of Ithamar might be old enough to assist their parents: only two would be necessary at a time, though the Rabbins assign four, (which is not improbable. Theodoret) and pretend that the two who went first were obliged to go backwards, in order that their faces might be turned towards the ark, out of respect. The ark now marked the way for the people, as the cloud had disappeared on the death of Moses. (St. Augustine, q. 3.; Masius.) (Calmet) ---

It had been carried at the head of the army in the desert. (Haydock)

Haydock: Jos 3:4

Space of. Hebrew adds, "about...by measure." It was not easy to observe the exact distance in the march. This was prescribed both to keep the people at a respectful distance, and also to enable them to see which way they were to proceed. When the priests stood in the bed of the river, the waters rose up like a firm wall on the north side, while those to the south flowed away into the lake of Sodom, leaving about 16 miles open for the army of Israel to pass on dry land. The soldiers did not approach within 600 paces of the ark. ---

Before. This insinuated that they would pass over in a miraculous manner; though perhaps Josue did not know by what means God would enable them to cross (Calmet) the overflowing waters. Josephus only seems to intimate that they abated suddenly, so that they might be forded, &c. He also greatly diminishes or destroys the miracle performed at the passage of the Red Sea. Yet here he acknowledges a sort of "prodigy in the waters being restrained," and resuming their usual course as soon as the priests had left the channel of the river. ---

And take, &c. Hebrew places these words at the beginning of the sentence, after cubits. (Haydock)

Haydock: Jos 3:5

Sanctified, as Moses had required at Mount Sinai, (Exodus xix. 10, 15,) ordering the people to wash their garments, and to abstain from their wives, that by this exterior purity, they might be reminded not to neglect that of the soul, without which they would derive but small benefit or instruction from the greatest miracles.

Haydock: Jos 3:6

Commands. Josue was only the organ of God, (Calmet) whose orders he announces to the sacred ministers; (ver. 8.; Menochius) though as a civil magistrate, he was bound to hear and to obey them in matters of religion. (Calmet) ---

When he ordered circumcision to be administered, when he blessed the multitude, and ratified the covenant between God and the people, (Chap. v., and xxiv., &c.) he did nothing but what a virtuous governor ought to do; yet he did not these things by virtue of his civil jurisdiction, or in opposition to the spiritual authority of Eleazar. Moses had been the supreme head, being both priest and king. But only part of his glory was communicated to Josue, while Eleazar was directed to consult the Lord for him, (Numbers xxvii. 21.; Theodoret, q. 48. in Numbers) Josue was to govern at his word, so that he was bound to consider the high priest as his superior. What he therefore did, was in subordination and conformity to the will of Eleazar and of God, and not designed to shew that the priestly authority belonged to himself, as English Protestants would hence infer. The best of princes, both in the Old and New Testament, have always looked upon it as a part of their duty to promote the true religion. (Worthington) ---

Isaias (xlix) foretold that kings and queens would esteem it their glory to guard and to advance the prosperity of the Church. (Haydock) ---

Hence they may enact laws for this purpose. (St. Augustine, contra Crescon. iii. 51.) Constantine ratified the judgment passed already by the bishops in the cause of Cecilian, though he confessed at the same time that the determination did not belong to his tribunal; (Worthington) and he greatly disapproved of the conduct of the Donatists, who appealed to him, as the heathens might have done to an emperor, who was at the same time one of their high priests. (Haydock) ---

O rabida furoris audacia, said he, sicut in causis gentilium fieri solet, appellationem interposuerunt. (1 Optat. c. Parm. i.; St. Augustine, ep. 166.) Other emperors and kings have acquired great fame, on account of their labours and zeal in defence of the Church. Thus the kings of Spain and of France have obtained the titles of Catholic and Most Christian, and our Henry VIII was honoured by Pope Leo X with the title of Defender of the Faith, in 1521, (Worthington) on account of the book which he presented to that pontiff, while he was yet an obedient son of the Catholic Church, and undertook to defend her faith on the sacraments, against the objections of Luther. In this the faith which the kings of England defend at present? Whatever the princes might do in the old law in spiritual matters, no inference can be drawn for the same right being now exercised by civil magistrates, how supreme soever in their own sphere. Those princes, Josue, &c. might be considered not only in the light of civil governors, but also in that of prophets , who had a great share in the administration of affairs under the Jewish theocracy. If God chose to make known his will by the mouth of a king, or by that of a shepherd, his mandates were to be put in execution with equal exactitude. But now the distinctive limits of the ecclesiastical and of the civil power are more clearly ascertained. Render therefore to Cæsar the things that are Cæsar's and to God the things that are God's. (Matthew xxii. 21.) The kingdom of Christ is not of this world; neither did he appoint kings to be the pastors of his Church. (Haydock)

Haydock: Jos 3:7

Also. Grotius remarks that God made known his choice of the governors of his people by miracles, till the days of Saul. In effect, we hardly find any, before that time, whose public authority was not sanctioned by some prodigy. (Calmet)

Gill: Jos 3:1

And Joshua rose early in the morning,.... The morning after the spies had returned and made their report; which, as Kimchi rightly observes, was the ninth of Nisan; for on the morrow, which was the tenth, the people passed over Jordan, see Jos 3:5. Moses, according to the Jewish writers, died on the seventh of Adar or February; the thirty days of his mourning ended the seventh of Nisan or March; two days before they were ended the spies were sent, who returned on the eighth day of the month; and the morning following Joshua rose early, which shows his readiness and alacrity to proceed in the expedition he was directed and encouraged to:

and they removed from Shittim, and came to Jordan; from Shittim in the plains of Moab, to the river Jordan:

he and all the children of Israel; he as their general, and they an army of six hundred thousand fighting men under him, besides women and children, and others that came along with them:

and lodged there before they passed over; lay there encamped a night before they passed over the river Jordan.

Gill: Jos 3:2

And it came to pass after three days,.... At the end of the three days they were bid to prepare food for their expedition, and to go over Jordan, Jos 1:11,

that the officers went through the host; the camp of Israel; very probably the same as in Jos 1:10; this was, no doubt, by the order of Joshua, and who was directed to it by the Lord.

Gill: Jos 3:3

And they commanded the people,.... In the name of Joshua, by whom they were sent:

saying, when ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it: the Targum reads, the priests and Levites; so the Septuagint: it was the business of the Levites, particularly the Kohathites, to bear the ark in journeying, but here the priests, who also were Levites, were to carry it: it is remarked in the Talmud ^p, that there are three places in which the priests are said to bear the ark; here, and when they surrounded Jericho, Jos 6:6; and when it was returned to its place in the times of David, 2Sa 15:29; and Kimchi and Abarbinel observe a fourth, when it was brought into Solomon's temple, 1Ki 8:6,

then ye shall remove from your place, and go after it; their usual signal for marching was the cloud, when that was taken up, Num 9:17, &c. but now the ark, the clouds of glory having removed at the death of Moses, and were seen no more, as Abarbinel and other Jewish writers observe; and therefore it was proper the Israelites should be made acquainted with this signal; for, as Jarchi says, this journey was different from all the journeys (though that of the three days journey from Sinai must be excepted, Num 10:33), for all the time Moses was in being, the pillar of cloud marched first and showed them the way, and the ark moved after two of the standards (Judah and Reuben), and now the ark went first: the cloud was a figure of the dark and cloudy dispensation of the law, particularly the ceremonial law, the shadow of good things to come, and which continued only during the former state, and discontinued to be of any use when the Mosaic dispensation ceased, and when Joshua or Jesus was come: the ark was a type of Christ, the forerunner for us entered, and whom we are to follow whithersoever he goes or directs to, in the exercise of grace and performance of duty; and the ark being carried now by different persons, may denote that Christ was held forth in a weaker manner under the legal dispensation, and by his apostles and ministers under the Gospel dispensation in a clearer and stronger manner, and who are to be followed no further or longer than as they bear the ark or direct to Christ.

Gill: Jos 3:4

Yet there shall be a space between you and it,.... The ark; the Keri or marginal reading is, "between you and them"; the priests that bear it: hence sprung a fiction among the Jews, that there were two arks, the ark of the Shechinah or divine Majesty, and the ark of Joseph, in which his bones were put, which went together ^q; which Jarchi, Kimchi, and Abarbinel take notice of, but has no foundation in the text:

about two thousand cubits by measure; by a certain well known measure, that of a common cubit; for the "caph" we render "about" is a note of truth, reality, and certainty, and designs the exact precise measure here given: this difference was to be observed, partly in reverence to the ark, the symbol of the divine Presence; Christ is to be reverenced by his people, and so his word and ordinances; and there is a reverence and respect due to his ministers and priests that bear the ark; as also that they might the better see the ark and go after it, as Ben Gersom; or the way in which they should go, as is suggested in the following clause; and likewise have the better view of the greatness of the miracle, as Abarbinel; the dividing of the waters of Jordan as soon as the ark came to it, and while it was in it: the Jews conclude from hence that this was the measure of ground they may go on a sabbath day, and no further, called a sabbath day's journey, Act 1:12,

come not near unto it, that ye may know the way by which ye must go; over Jordan into Canaan's land; for being at some distance from them they could better discern that and the way he directed them to walk in: Christ the antitype of the ark is the way to the heavenly Canaan, and his ministers point out the right way of salvation by him, in the ministration of the word, by attending to which the way is seen and known in which men must go:

for ye have not passed this way heretofore; a path indeed untrodden by any; neither they nor any other ever went into Canaan the way they were now going, through the river Jordan as on dry land: the way to heaven by Christ is only revealed in the Gospel, and only trodden by believers in him, and especially the way to glory through Jordan's river; or death is an untrodden path, which, though the way of all flesh, is a trackless path, and gone through, but once, and those who pass it have never before gone that way.

Gill: Jos 3:5

And Joshua said unto the people,.... On the third day; and the thirtieth day of the mourning for Moses, Jarchi says, was the first of the three days, and that being the seventh day of the month, this must be the ninth, as it is most clear the morrow was the tenth:

sanctify yourselves; in a ceremonial sense, by washing their bodies and their clothes, and abstaining from their wives; and in a moral sense, by acts of religion and devotion, by prayer and meditation, and the exercise of repentance and, good works: it may denote that sanctification is necessary to our passage over Jordan, or through death to the heavenly Canaan, for without holiness no man shall see the Lord:

for tomorrow the Lord will do wonders among you: in their sight and presence, and for them, by dividing the waters of Jordan, that they might pass through it as on dry land; this, as Kimchi says, was the tenth of Nisan, as is plain from Jos 4:19.

Gill: Jos 3:6

And Joshua spoke unto the priests,.... On the morrow, that is, on the tenth day of the month, the day on which they went over Jordan:

saying, take up the ark of the covenant; in which the law was put, which was the covenant between God and the people, from whence the ark had this name; and in which it was typical of Christ, in whom both the law, the covenant of works, was fulfilled, and with whom the covenant of grace was made; who is the Mediator; surety, and messenger of it, and in whom all the blessings and promises of it are, and with whom it is, and will be kept for evermore: the ark, the priests were ordered to take up and bear on their shoulders; for no other way might they carry it; these typified the ministers of Christ who bear his name, his Gospel in the world, see Act 9:15,

and pass over before the people; over the river Jordan, to direct them in the way through it, and encourage them to follow them:

and they took up the ark of the covenant, and went before the people; from the place where they had lodged the night before to the brink of the river.

Gill: Jos 3:7

And the Lord said unto Joshua,.... Out of the tabernacle:

this day will I begin to magnify thee in the sight of all Israel; by working the miracle afterwards related; dividing the waters, which was done on this day, and was but the beginning of wonders; for other great and marvellous things were done for him and by him, by which it appeared he was high in the favour of God, greatly esteemed and honoured by him, and so would be great and honourable in the account of the people:

that they may know that as I was with Moses, so I will be with thee; by dividing the waters of Jordan for him, as he had divided the waters of the Red sea for Moses; which, as it was a token of his powerful presence with him, this would be a like token of it with Joshua. The Targum is,"as my Word was for the help of Moses, so shall my Word be for thy help.''

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 3:1

¹ tn Heb “And Joshua arose early in the morning and he and the Israelites left Shittim and came to the Jordan.”

² tn The words “the river,” though not in the Hebrew text, have been supplied in the translation for clarity.

NET Notes: Jos 3:3

¹ sn The ark of the covenant refers to the wooden chest that symbolized God’s presence among his covenant people.

² tn Heb “set out from your place.”

³ tn Or “march.”

NET Notes: Jos 3:4

¹ tn Heb “But there should be a distance between you and it, about two thousand cubits in measurement.”

sn The precise distance is uncertain, but the measurement designated אַמָּה (’ammah, “cubit”) was probably equivalent to approximately eighteen inches (one and one-half feet, or 45 cm) in length.

² tn Heb “do not approach it.”

³ tn Heb “know.”

NET Notes: Jos 3:7

¹ tn Or more literally, “to exalt you in the eyes of all Israel.”

Geneva Bible: Jos 3:1

And Joshua rose early in the morning; and they removed from Shittim, and came to ^{( a )} Jordan, he and all the children of Israel, and lodged there before they passed over.

^{( a )} Which according to the Hebrews was in March, about 40 days after Moses' death.

Geneva Bible: Jos 3:2

And it came to pass after ^{( b )} three days, that the officers went through the host;

^{( b )} Which was given to prepare food (Jos 1:11).

Commentary -- Verse Range Notes

TSK Synopsis: Jos 3:1-17

1 Joshua comes to Jordan.

2 The officers instruct the people for their passage.

7 The Lord encourages Joshua.

9 Joshua encourages the people.

14 The water of Jordan are divided.

Maclaren: Jos 3:4

Joshua 3:4.

IT was eminently true of Israel that they had not passed this way heretofore,' inasmuch as the path which was opening before them, through the oozy bed of the river, had never been seen by human eye, nor trodden by man's foot. Their old leader was dead. There were only two of the whole host that had ever been out of the desert in their lives. They had a hard task before them. Jericho lay there, gleaming across the plain, among the palm-trees, backed by the savage cliffs, up the passes in which they would have to fight their way. So that we need not wonder that, over and over again, in these early chapters of this book, the advice is reiterated, Be of good courage. Be strong and fear not!' They needed special guidance, and they received very special guidance, and my text tells us what they had to do, in order to realise the full blessing and guidance that was given them. Let there be a space of 2000 cubits by measure between you and the ark'-three-quarters of a mile or thereabouts--do not press close upon the heels of the bearers, for you will not be able to see where they are going if you crowd on them. Be patient. Let the course of the ark disclose itself before you try to follow it, that ye may know the way by which ye must go, for ye have not passed this way heretofore.'

I. Note The Untrodden Path.

I suppose that most of us have to travel a very well-worn road, and that our course, in the cases of all except those in early life, is like that of a mill horse than an untrodden path. Most of us are continually treading again in the prints of our own footsteps. A long, weary stretch of monotonous duties, and the repetition of the same things to-day that we did yesterday is the destiny of most of us.

Some of us, perhaps, may be standing upon the verge of some new scenes in our lives. Some of you young people may have come up to a great city for the first time to carve out a position for yourselves, and are for the first time encompassed by the temptations of being unknown in a crowd. Some of you may be in new domestic circumstances, some with new sorrows, or tasks, or difficulties pressing upon you, calling for wisdom and patience. It is quite likely that there may be some who, in the most prosaic and literal sense of the words, are entering on a path altogether new and untrodden. But they will be in the minority, and for the most of us the days that were full of new possibilities are at an end, and we have to expect little more than the monotonous repetition of the habitual, humdrum duties of mature life. We have climbed the winding paths up the hill, and most of us are upon the long plateau that stretches unvaried, until it begins to dip at the further edge. And some of us are going down that other side of the hill.

But whatever may be the variety in regard to the mere externals of our lives, how true it is about us all that even the most familiar duties of to-day are not quite like the same duties when they had to be done yesterday; and that the path for each of us--though, as we go along, we find in it nothing new--is yet an untrodden path! For we are not quite the same as we were yesterday, though our work may be the same, and the difference in us makes it in some measure different.

But what mainly makes even the most well-beaten paths new at the thousandth time of traversing them is our ignorance of what may be waiting round the next turn of the road. The veil that hangs before and hides the future is a blessing, though we sometimes grumble at it, and sometimes petulantly try to make pinholes through it, and peep in to see a little of what is behind it. It brings freshness into our lives, and a possibility of anticipation, and even of wonder and expectation, that prevents us from stagnating. Even in the most habitual repetition of the same tasks ye have not passed this way heretofore.' And life for every one of us is still full of possibilities so great and so terrible that we may well feel that the mist that covers the future is a blessing and a source of strength for us all.

Our march through time is like that of men in a mist, in which things loom in strangely distorted shapes, unlike their real selves, until we get close up to them, and only then do we discover them.

So for us all the path is new and unknown by reason of the sudden surprises that may be sprung upon us, by reason of the sudden temptations that may start up at any moment in our course, by reason of the earthquakes that may shatter the most solid-seeming lives, by reason of the sudden calamities that may fall upon us. The sorrows that we anticipate seldom come, and those that do come are seldom anticipated. The most fatal bolts are generally from the blue. One flash, all unlooked for, is enough to blast the tree in all its leafy pride. Many of us, I have no doubt, can look back to times in our lives when, without anticipation on our parts, or warning from anything outside of us, a smiting hand fell upon some of our blessings. The morning dawned upon the gourd in full vigour of growth, and in the evening it was stretched yellow and wilted upon the turf. Dear brethren, anything may come out of that dark cloud through which our life's course has to pass, and there are some things concerning which all that we know is that they must come.

These are very old threadbare thoughts; I dare say you think it was not worth your while to come to hear them, nor mine to speak them; but if we would lay them to heart, and realise how true it is about every step of our earthly course that ye have not passed this way heretofore,' we should complain less than we do of the weariness and prosaic character of our commonplace lives, and feel that all was mystical and great and awful; and yet most blessed in its possibilities and its uncertainties.

II. Note, Again, The Guiding Ark.

It was a new thing that the ark should become the guide of the people. All through the wilderness, according to the history, it had been carried in the centre of the march, and had had no share in the direction of the course. That had been done by the pillar of cloud. But, just as the manna ceased when the tribes got across the Jordan and could eat the bread of the land, the miracle ending and they being left to trust to ordinary means of supply at the earliest possible moment, so there ensued an approximation to ordinary guidance, which is none the less real because it is granted without miracle. The pillar of cloud ceased to move before the people in the crossing of the Jordan, and its place was taken by the material symbol of the presence of God, which contained the tables of the law as the basis of the covenant. And that ark moved at the commandment of the leader Joshua, for he was the mouthpiece of the divine will in the matter. And so when the ark moved at the bidding of the leader, and became the guide of the people, there was a kind of a drop down from the pure supernatural of the guiding pillar.

For us a similar thing is true. Jesus Christ is the true Ark of God. For what was the ark? the symbol of the divine Presence ; and Christ is the reality of the divine Presence with men. The whole content of that ark was the law of the Lord,' and Jesus Christ is the embodied law of the present God. The ark was the sign that God had entered into this covenant with these people, and that they had a right to say to Him, Thou art our God, and we are Thy people,' and the same double assurance of reciprocal possession and mutual delight in possession is granted to us in and through Jesus Christ our Lord.

So He becomes the guiding Ark, the Shepherd of Israel. His presence and will are our directors. The law, which is contained and incorporated in Him, is that by which we are to walk. The covenant which He has established in His own blood between God and man contains in itself not only the direction for conduct, but also the motives which will impel us to walk where and as He enjoins.

And so, every way we may say, by His providences which He appoints, by His example which He sets us, by His gracious word in which He sums up all human duties in the one sweet obligation, Follow Me,' and even more by His Spirit that dwells in us, and whispers in our ears, This is the way; walk ye in it,' and enlightens every perplexity, and strengthens all feebleness, and directs our footsteps into the way of peace; that living and personal Ark of the covenant of the Lord of the whole earth is still the guide of waiting and docile hearts. Jesus Christ's one word to us is, If any man serve Me, let him follow Me. And where I am'--of course, seeing he is a follower--there shall also My servant be.'

The one Pattern for us, the one Example that we need to follow, the one Strength in our perplexities, the true Director of our feet, is that dear Lord, if we will only listen to Him. And that direction will be given to us in regard to the trifles, as in regard to the great things of our lives.

III. And So The Last Thought That Is Here Is The Watchful Following.

Come not near unto it, that ye may know the way by which ye ought to go.' In a shipwreck, the chances are that the boats will be swamped by the people scrambling into them in too great a hurry. In the Christian life most of the mistakes that people make arise from their not letting the ark go far enough ahead of them before they gather up their belongings and follow it. An impatience of the half-declared divine will, a running before we are sent, an acting before we are quite sure that God wills us to do so-and-so, are at the root of most of the failures of Christian effort, and of a large number of the miseries of Christian men. If we would only have patience I Three-quarters of a mile the ark went ahead before a man lifted a foot to follow it, and there was no mistake possible then.

Now do not be in a hurry to act. Raw haste' is half-sister to delay.' We are all impatient of uncertainty, either in opinion or in conduct; but if you are not quite sure what God wants you to do, you may be quite sure that He does not at present want you to do anything. Wait till you see what He does wish you to do. Better, better far, to spend hours in silent --although people that know nothing about what we are doing may call it indolent--waiting for the clear declaration of God's will, than to hurry on paths which, after we have gone on them far enough to make it a mortification and a weariness to turn back, we shall find out to have been not His at all, but only our own mistakes as to where the ark would have us go.

And that there may be this patience the one thing needful--as, indeed, it is the one thing needful for all strength of all kinds in the Christian life--is the rigid suppression of our own wills. That is the secret of goodness, and its opposite is the secret of evil. To live by my own will is to die. Nothing but blunders, nothing but miseries, nothing but failures, nothing but remorse, will be the fruit of such a life. And a great many of us who call ourselves Christians are not Christians in the sense of having Christ's will for our absolute law, and keeping our own will entirely in subordination thereto. As is the will, so is the man, and whoever does not bow himself absolutely, and hush all the babble of his own inclinations and tastes and decisions, in order that that great Voice may speak, has small chance of ever walking in the paths of righteousness, or finding that his ways please the Lord.

Suppress your own wills, dwell near God, that you may hear His lightest whisper. I will guide thee with Mine eye.' What is the use of the glance of an eye if the man for whom it is meant is half a mile off, and staring about him at everything except the eye that would guide? And that is what some of us that call ourselves Christian people are, God might look guidance at us for a week, and we should never know that He was doing it ; we have so many other things to look after. And we are so far away from Him that it would need a telescope for us to see His face. I will guide thee with Mine eye.' Keep near Him, and you will not lack direction.

And so, dear brethren, if we stay ourselves on, and wait patiently for, Him, and are content to do what He wishes, and never to run without a clear commission, nor to act without a full conviction of duty, then the old story of my text will repeat itself in our daily life, as well as in the noblest form in the last act of life, which is death. The Lord will move before us and open a safe, dry path for us between the heaped waters; and where the feet of our great High Priest, bearing the Ark of the Covenant of the Lord, stood, amidst the slime and the mud, we may plant our firm feet on the stones that He has left there. And so the stream of life, like the river of death, will be parted for Christ's followers, and they will pass over on dry ground, until all the people are passed clean over Jordan.'

Maclaren: Jos 3:5-17

Joshua 3:5-17

The arrangement of the narrative of the passage of Jordan, which occupies Joshua 3. and Joshua 4., is remarkable, and has led to suggestions of interpolation and blending of two accounts, which are quite unnecessary. It is divided into four sections,--the preparations (Joshua 3:1-6), the passage (Joshua 3:7-17), the lifting of the memorial stones from the river's bed and the fixing of one set of them in it (Joshua 4:1-14), the return of the waters, and the erection of the second set of memorial stones at Gilgal (Joshua 4:15-24).

Each section closes with a summary of the whole transaction, after the common manner of Old Testament history, which gives to a hasty reader the impression of confusion and repetition; but a little attention shows a very symmetrical arrangement, negating the possibility of interpolation. The last three sections are all built on the same lines. In each there is a triple division,--God's command to Joshua, Joshua's communication of it to the people, and the actual fact, fulfilling these. So each stage passes thrice before the view, and the impressiveness of the history is heightened by our seeing it first in the mirror of the divine Word, and then in the orders of the commander, before we see it as a thing actually happening.

Verses 5 and 6 of the chapter belong to the section which deals with the preparation. General instructions had been already issued that the host was to follow the ark, leaving two thousand cubits between them and it; but nothing had been said as to how Jordan was to be crossed. No doubt many a question and doubt had been muttered by the watch-fires, as the people looked at the muddy, turbid stream, swirling in flood. The spies probably managed to swim it, but that was a feat worthy to be named in the epitaph of heroes (1 Chron. 12:15), and impossible for the crowd of all ages and both sexes which followed Joshua. There was the rushing stream, swollen as it always is in harvest. How were they to get over ? And if the people of Jericho, right over against them, chose to fall upon them as they were struggling across, what could hinder utter defeat ? No doubt, all that was canvassed, in all sorts of tones; but no inkling of the miracle seems to have been given.

God often opens His hand by one finger at a time, and leaves us face to face with some plain but difficult duty, without letting us see the helps to its performance, till we need to use them. If we go right on the road which He has traced out, it will never lead us into a blind alley. The mountains will part before us as we come near what looked their impassable wall; and some narrow gorge or other, wide enough to run a track through, but not wide enough to be noticed before we are close on it, will be sure to open. The attitude of expectation of God's help, while its nature is unrevealed, is kept up in Joshua's last instruction. The people are bidden to sanctify themselves, because to-morrow the Lord will do wonders' among them. That sanctifying was not external, but included the hallowing of spirit by docile waiting for His intervention, and by obedience while the manner of it was hidden. The secret of to-morrow is partly made known, and the faith of the people is nourished by the mystery remaining, as well as by the light given. The best security for to-morrow's wonders is to-day's sanctifying.

The command to the priests discloses to them a little more, in bidding them pass over before the people, but the additional disclosure would only be an additional trial of faith; for the silence as to how so impossible a command was to be made possible is absolute. The swollen river had obliterated all fords; and how were priests, staggering under the weight of the ark on their shoulders, to pass over'? The question is not answered till the ark is on their shoulders. To-day often sees to-morrow's duty without seeing how it is to be done. But the bearers of the ark need never fear but that the God to whom it belongs will take care of it and of them. The last sentence of Joshua 3:6 is the anticipatory summary which closes each section.

In Joshua 3:7-17 we have the narrative of the actual crossing, in its three divisions of God's command (Joshua 3:7-8), Joshua's repetition of it (Joshua 3:9-13), and the historical fact (Joshua 3:14-17). The final instructions were only given on the morning of the day of crossing. The report of God's commands given in Joshua 3:7-8 is condensed, as is evident from the fuller statement of them in Joshua's address to the people, which immediately follows. In it Joshua is fully aware of the manner of the miracle and of the details of the crossing, but we have no record of his having received them. The summary of that eventful morning's instructions to him emphasizes first the bearing of the miracle on his reputation. The passage of the Red Sea had authenticated the mission of Moses to the past generation, who, in consequence of it, believed God and His servant Moses.' The new generation are to have a parallel authentication of Joshua's commission. It is noteworthy that this is not the purpose of the miracle which the leader announces to the people in Joshua 3:10. It was a message from God to himself, a kind of gracious whisper meant for his own encouragement. What a thought to fill a man's heart with humble devotion, that God would work such a wonder in order to demonstrate that He was with him! And what a glimpse of more to follow lay in that promise, This day will I begin to magnify thee!'

The command to the priests in Joshua 3:8 is also obviously condensed; for Joshua's version of it, which follows, is much more detailed, and contains particular instructions, which must have been derived from the divine word to him on that morning.

We may pass on, then, to the second division of the narrative; namely, Joshua's communication of God's commands to the people. Observe the form which the purpose of the miracle assumes there. It is the confirmation of the divine Presence, not with the leader, but with the people and their consequent victory. Joshua grasped the inmost meaning of God's Word to himself, and showed noble self-suppression, when he thus turned the direction of the miracle. The true servant of God knows that God is with him, not for his personal glorification, but for the welfare of God's people, and cares little for the estimation in which men hold him, if they will only believe that the conquering God is with them. We too often make great leaders and teachers in the church opaque barriers to hide God from us, instead of transparent windows through which He shines upon His people. We are a great deal more ready to say, God is with him,' than to add, and therefore God is with us, in our Joshuas, and without them.'

Observe the grand emphasis of that name,' the living God,' tacitly contrasted with the dead idols of the enemies, and sealing the assurance of His swift and all-conquering might. Observe, too, the triumphant contempt in the enumeration of the many tribes of the foe with their barbarous names. Five of them had been enough, when named by the spies' trembling lips, to terrify the congregation, but here the list of the whole seven but strengthens confidence. Faith delights to look steadily at its enemies, knowing that the one Helper is more than they all. This catalogue breathes the same spirit as Paul's rapturous list of the foes impotent to separate from the love of God. Mark, too, the long-drawn-out designation of the ark, with its accumulation of nouns, which grammatical purists have found difficult,--the ark of the covenant of the Lord of all the earth'; where it leads they need not fear to follow. It was the pledge of His presence, it contained the Ten Words on which His covenant was concluded. That covenant enlisted on their side Him who was Lord of the swollen river as of all the fierce clans beyond; and with His ark in front, their victory was sure. If ever the contemplation of His power and covenant relation was in place, it was on that morning, as Israel stood ranked for the march that was to lead them through Jordan, and to plant their feet on the soil of Canaan. Nor must we omit the peculiar appropriateness of this solemn designation, on the occasion of the ark's first becoming the leader of the march. Hitherto it had been carried in the center; now it was moved to the van, and took the place of the pillar, which blazed no more. But the guidance was no less divine. The simple coffer which Bezaleel had made was as august and reliable a symbol of God's presence as the pillar; and the tables of the law, shut in it, were henceforth to be the best directors of the nation.

Then follows the command to elect twelve representatives of the tribes, for a purpose not yet explained; and then, at the last moment, the manner of crossing is disclosed, to the silencing of wise doubters and the confirmation of ignorant faith. The brief anticipatory announcement of the miracle puts stress on the arrest of the waters at the instant when the priests' feet touched them, and tells what is to befall the arrested torrent above the point where the ark stood, saying nothing about the lower stretch of the river, and just hinting by one word heap,' the parallel between this miracle and that of the passing of the Red Sea: The floods stood upright as an heap' (Exod. 15:8).

Joshua 3:14-17 narrate the actual crossing. One long sentence, like the roll of an Atlantic wave, or a long-drawn shout of triumph, masses together the stages of the march; the breaking up of the encampment; the solemn advance of the ark, watched by the motionless crowd; its approach to the foaming stream, running bank-full, as is its wont in the early harvest months; the decisive moment when the naked feet of the priests were dipped in the water. What a hush of almost painful expectation would fall on the gazers! Then, with a rush of triumph, the long sentence pours on, like a river escaping from some rocky gorge, and tells the details of the transcendent fact. Looking up stream, the water stood'; and, as the flow above went on, it was dammed up, and, as would appear, swept back to a point not now known, but apparently some miles up. Looking down the course, the water flowed naturally to the Dead Sea; and, in effect, the whole bed southwards was quickly left bare, giving room for the advance of the people with wide-extended front, while the priests, with the ark on their shoulders, stood silent in the midst of the bed, between the heaped waters and the hasting host. Joshua 3:17 gives the usual summary sentence, which partly anticipates what is still to follow, but here comes in with special force, as gathering up the whole wonderful scene, and recounting once more, and not without a ring of astonished triumph, how the priests stood firm on dry ground in that strange place, until all the nation were passed clean over Jordan.'

From Joshua 3:7, 10 we learn the purpose of this miracle as being twofold. It was intended to stamp the seal of God's approbation on Joshua, and to hearten the people by the assurance of God's fighting for them. The leader was thereby put on the level of Moses, the people, on that of the generation before whom the Red Sea had been divided. The parallel with that event is obvious and significant. The miracle which led Israel into the wilderness is repeated as they pass from it. The first stage of their deliverance and the second are begun with analogous displays of divine power. The same arm which cleft the sea is stretched out, after all sins, for the new generation, and is not shortened that it cannot save.' God does not disdain to duplicate His wonders, even for very unworthy servants. The unchanging, long-suffering patience, and the unwearied strength to which all generations in succession eau turn with confidence, are wonderfully set forth by these two miracles. And though we have passed into the higher stage, where miracles have ceased, the principle which dictated the parallelism still holds good, and we too can look back to all these ancient wonders, and be sure that they are done over and over again according to our needs. As we have heard, so have we seen,' might have been Israel's song that day, as it may be ours every day.

The beautiful application made of the parted waters of Jordan in Christian literature, which sees in them the prophecy of conquered death, is perhaps scarcely in accordance with truth, for the divided Jordan was the introduction, not to peace, but to warfare. But it is too deeply impressed on the heart to be lightly put aside, and we may well allow faith and hope to discern in the stream, whose swollen waters shrink backwards as soon as the ark is borne into their turbid and swift current, an emblem of that dark flood that rolled between the host of God and their home, and was dried up as soon as the pierced foot of the Christ touched its cold waters.

What ailest thee, thou sea, that thou fleest; thou Jordan, that thou turnest back?' Christ has gone up before us. He has shaken His hand over the river, and caused men to go over dry shod.

MHCC: Jos 3:1-6

The Israelites came to Jordan in faith, having been told that they should pass it. In the way of duty, let us proceed as far as we can, and depend on the Lord. Joshua led them. Particular notice is taken of his early rising, as afterwards upon other occasions, which shows how little he sought his own ease. Those who would bring great things to pass, must rise early. Love not sleep, lest thou come to poverty. All in public stations should always attend to the duty of their place. The people were to follow the ark. Thus must we walk after the rule of the word, and the direction of the Spirit, in everything; so shall peace be upon us as upon the Israel of God; but we must follow our ministers only as they follow Christ. All their way through the wilderness was an untrodden path, but most so this through Jordan. While we are here, we must expect and prepare to pass ways that we have not passed before; but in the path of duty we may proceed with boldness and cheerfulness. Whether we are called to suffer poverty, pain, labour, persecution, reproach, or death, we are following the Author and Finisher of our faith; nor can we set our feet in any dangerous or difficult spot, through our whole journey, but faith will there see the prints of the Redeemer's feet, who trod that very path to glory above, and bids us follow him, that where he is, we may be also. They were to sanctify themselves. Would we experience the effects of God's love and power, we must put away sin, and be careful not to grieve the Holy Spirit of God.

MHCC: Jos 3:7-13

The waters of Jordan shall be cut off. This must be done in such a way as never was done, but in the dividing of the Red sea. That miracle is here repeated; God has the same power to finish the salvation of his people, as to begin it; the WORD of the Lord was as truly with Joshua as with Moses. God's appearances for his people ought to encourage faith and hope. God's work is perfect, he will keep his people. Jordan's flood cannot keep out Israel, Canaan's force cannot turn them out again.

Matthew Henry: Jos 3:1-6

Rahab, in mentioning to the spies the drying up of the Red Sea (Jos 2:10), the report of which terrified the Canaanites more than anything else, intimates that those on that side the water expected that Jordan, that great defence of their country, would in like manner give way to them. Whether the Israelites had any expectation of it does not appear. God often did things for them which they looked not for, Isa 64:3. Now here we are told,

I. That they came to Jordan and lodged there, Jos 3:1. Though they were not yet told how they should pass the river, and were unprovided for the passing of it in any ordinary way, yet they went forward in faith, having been told (Jos 1:11) that they should pass it. We must go on in the way of our duty though we foresee difficulties, trusting God to help us through them when we come to them. Let us proceed as far as we can, and depend on divine sufficiency for that which we find ourselves not sufficient for. In this march Joshua led them, and particular notice is taken of his early rising as there is afterwards upon other occasions (Jos 6:12; Jos 7:16; Jos 8:10), which intimates how little he loved his ease, how much he loved his business, and what care and pains he was willing to take in it. Those that would bring great tings to pass must rise early. Love not sleep, lest thou come to poverty. Joshua herein set a good example to the officers under him, and taught them to rise early, and to all that are in public stations especially to attend continually to the duty of their place.

II. That the people were directed to follow the ark. Officers were appointed to go through the host to give these directions (v. 2), that every Israelite might know both what to do and what to depend upon.

1. They might depend upon the ark to lead them; that is, upon God himself, of whose presence the ark was an instituted sign and token. It seems, the pillar of cloud and fire was removed, else that would have led them, unless we suppose that it now hovered over the ark and so they had a double guide: honour was put upon the ark, and a defence upon that glory. It is called here the ark of the covenant of the Lord their God. What greater encouragement could they have than this, that the Lord was their God, a God in covenant with them? Here was the ark of the covenant; if God be ours, we need not fear any evil. He was nigh to them, present with them, went before them: what could come amiss to those that were thus guided, thus guarded? Formerly the ark was carried in the midst of the camp, but now it went before them to search out a resting-place for them (Num 10:33), and, as it were, to give them livery and seisin of the promised land, and put them in possession of it In the ark the tables of the law were, and over it the mercy-seat; for the divine law and grace reigning in the heart are the surest pledges of God's presence and favour, and those that would be led to the heavenly Canaan must take the law of God for their guide ( if thou wilt enter into life keep the commandments ) and have the great propitiation in their eye, looking for the mercy of our Lord Jesus Christ unto eternal life.

2. They might depend upon the priests and Levites, who were appointed for that purpose to carry the ark before them. The work of ministers is to hold forth the word of life, and to take care of the administration of those ordinances which are the tokens of God's presence and the instruments of his power and grace; and herein they must go before the people of God in their way to heaven.

3. The people must follow the ark: Remove from your place and go after it, (1.) As those that are resolved never to forsake it. Wherever God's ordinances are, there we must be; if they flit, we must remove and go after them. (2.) As those that are entirely satisfied in its guidance, that it will lead in the best way to the best end; and therefore, Lord, I will follow thee whithersoever thou goest. This must be all their car, to attend the motions of the ark, and follow it with an implicit faith. Thus must we walk after the rule of the word and the direction of the Spirit in every thing, so shall peace be upon us, as it now was upon the Israel of God. They must follow the priests as far as they carried the ark, but no further; so we must follow our ministers only as they follow Christ.

4. In following the ark, they must keep their distance, v. 4. They must none of them come within a thousand yards of the ark. (1.) They must thus express their awful and reverent regard to that token of God's presence, lest its familiarity with them should breed contempt. This charge to them not to come near was agreeable to that dispensation of darkness, bondage, and terror: but we now through Christ have access with boldness. (2.) Thus it was made to appear that the ark was able to protect itself, and needed not to be guarded by the men of war, but was itself a guard to them. With what a noble defiance of the enemy did it leave all it its friends half a mile behind except the unarmed priests that carried it as perfectly sufficient for its own safety and theirs that fallowed it! (3.) Thus it was the better seen by those that were to be led by it: That you may know the way by which you must go, seeing it, as it were, chalked out or tracked by the ark. Had they been allowed to come near it, they would have surrounded it, and none would have had the sight of it but those that were close to it; but, as it was put at such a distance before them, they would all have the satisfaction of seeing it, and would be animated by the sight. And it was with good reason that this provision was made for their encouragement: For you have not passed this way heretofore. This had been the character of all their way through the wilderness, it was an untrodden path, but this especially through Jordan. While we are here we must expect and prepare for unusual events, to pass ways that we have not passed before, and much more when we go hence; our way through the valley of the shadow of death is a way we have not gone before, which makes it the more formidable. But, if we have the assurance of God's presence, we need not fear; that will furnish us with such strength as we never had when we come to do a work we never did.

III. They were commanded to sanctify themselves, that they might be prepared to attend the ark; and with good reason: For tomorrow the Lord will do wonders among you, v. 5. See how magnificently he speaks of God's works: he doeth wonders, and is therefore to be adored, admired, and trusted in. See how intimately acquainted Joshua was with the divine counsels: he could tell before-hand what god would do, and when. See what preparation we must make to receive the discoveries of God's glory and the communications of his grace: we must sanctify ourselves. This we must do when we are to attend the ark, and God by it is about to do wonders among us; we must separate ourselves from all other cares, devote ourselves to God's honour, and cleanse ourselves from all filthiness of flesh and spirit. The people of Israel were now entering into the holy land, and therefore must sanctify themselves. God was about to give them uncommon instances of his favour, which by meditation and prayer they must compose their minds to a very careful observation of, that they might give God the glory, and take to themselves the comfort, of these appearances.

IV. The priests were ordered to take up the ark and carry it before the people, v. 6. It was the Levites' work ordinarily to carry the ark, Num 4:15. But on this great occasion the priests were ordered to do it. And they did as they were commanded, took up the ark, and did not think themselves disparaged, went before the people, and did not thing themselves exposed; the ark they carried was both their honour and their defence. And now we may suppose that prayer of Moses used, when the ark set forward (Num 10:35), Rise up, Lord and let they enemies be scattered. Magistrates are here instructed to stir up ministers to their work, and to make use of their authority for the furtherance of religion. Ministers must likewise learn to go before in the way of God, and not to shrink nor draw back when dangers are before them. They mus expect to be most struck at, but they know whom they have trusted.

Matthew Henry: Jos 3:7-13

We may observe here how God honours Joshua, and by this wondrous work he is about to do designs to make Israel know that he is their governor, and then how Joshua honours God and endeavours by it to make Israel know that he is their God. Thus those that honour God he will honour, and those whom he has advanced should do what they can in their places to exalt him.

I. God speaks to Joshua to put honour upon him, v. 7, 8. 1. It was a great honour God id him that he spoke to him as he had done to Moses from off the mercy-seat, before the priests removed it with the ark. This would make Joshua easy in himself and great among the people, that God was pleased to speak so familiarly to him. 2. that he designed to magnify him in the sight of all Israel. He had told him before that he would be with him (Jos 1:5), and that comforted him, but now all Israel shall see it, and this would magnify him. Those are truly great with whom God is and whom he employs and owns in his service. God magnified him because he would have the people magnify him. Pious magistrates are to be highly honoured and esteemed as public blessings, and the more we see of God with them the more we should honour them. by the dividing of the red Sea Israel was convinced that God was with Moses in bringing them out of Egypt; therefore they are said to be baptized unto Moses in the sea, 1Co 10:2. and upon that occasion they believed him, Exo 14:31. And now, by the dividing of Jordan, they shall be convinced that God is in like manner with Joshua in bringing them into Canaan. God had magnified Joshua before on several occasions, but now he began to magnify him as the successor of Moses in the government. Some have observed that it was at the banks of Jordan that God began to magnify Joshua, and at the same place he began to magnify our Lord Jesus as Mediator; for John was baptizing at Bethabara, the house of passage, and there it was that when our Saviour was baptized it was proclaimed concerning him, This is my beloved Son. 3. That by him he gave orders to the priests themselves, though they were his immediate attendants (Jos 3:8): Thou shalt command the priests, that is, "Thou shalt make known to them the divine command in this matter, and take care that they observe it, to stand still at the brink of Jordan while the waters part, that it may appear to be at the presence of the Lord, of the mighty God of Jacob, that Jordan is driven back, "Psa 114:5, Psa 114:7. God could have divided the river without the priests, but they could not without him. The priests must herein set a good example to the people, and teach them to do their utmost in the service of God, and trust him for help in time of need.

II. Joshua speaks to the people, and therein honours God.

1. He demands attention (Jos 3:9): " Come hither to me, as many as can come within hearing, and, before you see the works, hear the words of the Lord your God, that you may compare them together and they may illustrate each other."He had commanded them to sanctify themselves, and therefore calls them to hear the word of God, for that is the ordinary means of sanctification, Joh 17:17.

2. He now tells them, at length, by what way they should pass over Jordan, by the stopping of its streams (Jos 3:13): The waters of Jordan shall be cut off. God could by a sudden and miraculous frost have congealed the surface, so that they might all have gone over upon the ice; but that being a thing sometimes done even in that country by the ordinary power of nature (Job 38:30), it would not have been such an honour to Israel's God, nor such a terror to Israel's enemies; it must therefore be done in such a way as had no precedent but the dividing of the Red Sea: and that miracle is here repeated, to show that God has the same power to finish the salvation of his people that he had to begin it, for he is the Alpha and the Omega; and that the word of the Lord (as the Chaldee reads it, Jos 3:7), the essential, eternal Word, was as truly with Joshua as he was with Moses. And by the dividing of the waters from the waters, and the making of the dry land to appear which had been covered, God would remind them of that in which Moses by revelation had instructed them concerning the work of creation (Gen 1:6, Gen 1:9), that by what they now saw their belief of that which they there read might be assisted, and they might know that the God whom they worshipped was the same God that made the world and that it was the same power that was engaged and employed for them.

3. The people having been directed before to follow the ark are here told that it should pass before them into Jordan, v. 11. Observe, (1.) The ark of the covenant must be their guide. during the reign of Moses, the cloud was their guide, but now, in Joshua's reign, the ark; both were visible signs of God's presence and presidency, but divine grace under the Mosaic dispensation was wrapt up as in a cloud and covered with a veil, while by Christ, our Joshua, it is revealed in the ark of the covenant unveiled. (2.) It is called the ark of the covenant of the Lord of all the earth. "He that is your God (v. 9), in covenant with you, is the Lord of all the earth, has both right and power to command, control, use, and dispose of all nations and of all creatures. He is the Lord of all the earth, therefore he needs not you, nor can he be benefited by you; therefore it is your honour and happiness to have him in covenant with you: if he be yours, all the creatures are at your service, and when he pleases shall be employed for you."When we are praising and worshipping God as Israel's God, and ours through Christ, we must remember that he is the Lord of the whole earth, and reverence him and trust in him accordingly. Some observe an accent in the original, which they think directs us to translate it somewhat more emphatically, Behold the ark of the covenant, even the ark of the Lord, or even of the covenant of the Lord of all the earth. (3.) They are told that the ark should pass before them into Jordan. God would not appoint them to go any where but where he himself would go before them and go with them; and they might safely venture, even into Jordan itself, if the ark of the covenant led them. While we make God's precepts our rule, his promises our stay, and his providence our guide, we need not dread the greatest difficulties we may meet with in the way of duty. That promise is sure to all the seed (Isa 43:2), When thou passes through the waters I will be with thee, and through the rivers they shall not overflow thee.

4. From what God was now about to do for them he infers an assurance of what he would yet further do. This he mentions first, so much was his heart upon it, and so great a satisfaction did it give him (v. 10): " Hereby you shall know that the living God (the true God, and God of power, not one of the dead gods of the heathen) is among you, though you see him not, nor are to have any image of him, is among you to give you law, secure your welfare, and receive your homage, - is among you in this great undertaking now before you; and therefore you shall, nay, he himself will, without fail, drive out from before you the Canaanites. "So that the dividing of Jordan was intended to be to them, (1.) A sure token of God's presence with them. By this they could not but know that God was among them, unless their unbelief was as obstinate against the most convincing evidence as that of their fathers was, who presently after God had divided the Red Sea before them, impudently asked, Is the Lord among us, or is he not? Exo 17:7. (2.) A sure pledge of the conquest of Canaan. "If the living God is among you, expelling he will expel (so the Hebrew phrase is) from before you the Canaanites. "He will do it certainly, and do it effectually. What should hinder him? What can stand in his way before whom rivers are divided and dried up? The forcing of the lines was certain presage of the ruin of all their hosts: how could they stand their ground when Jordan itself was driven back? When they had not courage to dispute this pass, but trembled at the approach of the mighty God of Jacob (Psa 114:7), what opposition could they ever make after this? This assurance which Joshua here gives them was so well grounded that it would enable one Israelite to chase a thousand Canaanites, and two to put then thousand to flight; and it would be abundantly strengthened by remembering the song of Moses, dictated forty years before, which plainly foretold the dividing of Jordan and the influence it would have upon the driving out of the Canaanites. Exo 15:15-17, " The inhabitants of Canaan shall melt away, and so be effectually driven out; they shall be as still as a stone till thy people pass over, and then thou shalt bring them in and plant them."Note, God's glorious appearances for his church and people ought to be improved by us for the encouragement of our faith and hope for the future. As for God, his work is perfect. If Jordan's flood cannot keep them our, Canaan's force cannot turn them out again.

5. He directs them to get twelve men ready, one of each tribe, who must be within call to receive such orders as Joshua should afterwards give them, Jos 3:12. It does not appear that they were to attend the priests, and walk with them when they carried the ark, that they might more immediately be witnesses of the wonders done by it, as some think; but they were to be at hand for the service they were called to, Jos 4:4, etc.

Keil-Delitzsch: Jos 3:1-6

Jos 3:1-4

" Arrangements for the Passage through the Jordan . - When they reached the Jordan, the Israelites rested till they passed over. לוּן , to pass the night ; then in a wider sense to tarry, Pro 15:31; here it means to rest. According to Jos 3:2, they stayed there three days. " At the end (after the expiration) of three days "cannot refer to the three days mentioned in Jos 1:11, if only because of the omission of the article, apart from the reasons given in the note upon Jos 1:11, which preclude the supposition that the two are identical. The reasons why the Israelites stayed three days by the side of the Jordan, after leaving Shittim, are not given, but they are not difficult to guess; for, in the first place, before it could be possible to pass into an enemy's country, not only with an army, but with all the people, including wives, children, and all their possessions, and especially when the river had first of all to be crossed, it must have been necessary to make many preparations, which would easily occupy two or three days. Besides this, the Jordan at that time was so high as to overflow its banks, so that it was impossible to cross the fords, and they were obliged to wait till this obstruction was removed. But as soon as Joshua was assured that the Lord would make a way for His people, he issued the following instructions through the proper officers to all the people in the camp: " When ye see the ark of the covenant of the Lord your God, and ( see ) the Levitical priests bear it, then ye shall remove from your place, and go after it: yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it; that ye may know the way by which ye must go: for ye have not passed this way yesterday and the day before ."On the expression "the Levitical priests,"see at Deu 31:25, as compared with Jos 3:9 and Jos 17:9. בּינו , both here and in Jos 8:11, should probably be pointed בּינו (vid., Ewald , §266, a .). This command referred simply to the march from the last resting-place by the Jordan into the river itself, and not to the passage through the river, during which the priests remained standing with the ark in the bed of the river until the people had all passed through (Jos 3:8 and Jos 3:17).

(Note: Knobel maintains that this statement, according to which the Israelites were more than 2000 cubits from the place of crossing, is not in harmony with Jos 3:1, where they are said to have been by the Jordan already; but he can only show this supposed discrepancy in the text by so pressing the expression, they "came to Jordan,"as to make it mean that the whole nation was encamped so close to the edge of the river, that at the very first step the people took their feet would touch the water.)

The people were to keep about 2000 cubits away from the ark. This was not done, however, to prevent their going wrong in the unknown way, and so missing the ford, for that was impossible under the circumstances; but the ark was carried in front of the people, not so much to show the road as to make a road by dividing the waters of the Jordan, and the people were to keep at a distance from it, that they might not lose sight of the ark, but keep their eyes fixed upon it, and know the road by looking at the ark of the covenant by which the road had been made, i.e., might know and observe how the Lord, through the medium of the ark, was leading them to Canaan by a way which they had never traversed before, i.e., by a miraculous way.

Jos 3:5-6

Joshua then issued instructions ( a ) to the people to sanctify themselves, because on the morrow the Lord would do wonders among them; and ( b ) to the priests, to carry the ark of the covenant in front of the people. The issuing of these commands with the prediction of the miracle presupposes that the Lord had already made known His will to Joshua, and serves to confirm our conclusions as to the arrangement of the materials. The sanctification of the people did not consist in the washing of their clothes, which is mentioned in Exo 19:10, Exo 19:14, in connection with the act of sanctification, for there was no time for this; nor did it consist in merely changing their clothes, which might be a substitute for washing, according to Gen 35:2, or in abstinence from connubial intercourse (Exo 19:15), for this was only the outward side of sanctification. It consisted in spiritual purification also, i.e., in turning the heart to God, in faith and trust in His promise, and in willing obedience to His commandments, that they should lay to heart in a proper way the miracle of grace which the Lord was about to work in the midst of them and on their behalf on the following day. "Wonders:" those miraculous displays of the omnipotence of God for the realization of His covenant of grace, which He had already promised in connection with the conquest of Canaan (Exo 34:10). In Jos 3:6, where the command to the priests is given, the fulfilment of the command is also mentioned, and the course of events anticipated in consequence.

Keil-Delitzsch: Jos 3:7-8

Commencement of the Crossing . - First of all (in Jos 3:7 and Jos 3:8), the revelation made by God to Joshua, that He would begin this day to make him great, i.e., to glorify him before the Israelites, and the command to the priests who bore the ark of the covenant to stand still in the river, when they came to the water of the Jordan; then (Jos 3:9-13) the publication of this promise and command to the people; and lastly (Jos 3:14-17), the carrying out of the command. אחל , I will begin to make thee great. The miraculous guidance of the people through the Jordan was only the beginning of the whole series of miracles by which the Lord put His people in possession of the promised land, and glorifies Joshua in the sight of Israel in the fulfilment of his office, as He had glorified Moses before. Just as Moses was accredited in the sight of the people, as the servant of the Lord in whom they could trust, by the miraculous division of the Red Sea (Exo 14:31), so Joshua was accredited as the leader of Israel, whom the Almighty God acknowledged as He had His servant Moses, by the similar miracle, the division of the waters of Jordan. Only the most important points in the command of God to the priests are given in v. 8. The command itself is communicated more fully afterwards in the address to the people, in v. 13. When they came with the ark to the end of the waters of Jordan-i.e., not to the opposite side, but to the nearest bank; that is to say, as soon as they reached the water in the bed of the river-they were to stand still (vid., v. 15, and Jos 4:11), in order, as we see from what follows, to form a dam as it were against the force of the water, which was miraculously arrested in its course, and piled up in a heap. Moses divided the waters of the Red Sea with his rod ; Joshua was to do the same to the Jordan with the ark of the covenant , the appointed symbol and vehicle of the presence of the Almighty God since the conclusion of the covenant. Wherever the ordinary means of grace are at hand, God attaches the operations of His grace to them; for He is a God of order, who does not act in an arbitrary manner in the selection of His means.

Constable: Jos 3:1-17

The crossing of the river ch. 3

3:1-6 Joshua may have moved the nation from Shittim to the Jordan's edge at approximately the same time he sent the spies on their mission (cf. vv. 1-2 and 1:11; 2:22). However the sequence of events was probably as it appears in the text.⁴⁸

"Duty often calls us to take one step without knowing how we shall take the next; but if brought thus far by the leadings of Providence, and while engaged in his service, we may safely leave the event to him."⁴⁹

God continued to lead His people by means of the ark. Whereas in the wilderness the cloudy pillar over the ark was the focus of the Israelites' attention, now the ark itself became the primary object of their interest. The writer mentioned the ark 17 times in chapters 3 and 4. It was the visible symbol that God Himself was leading His people into the land and against their enemies.

". . . the ark was carried in front of the people, not so much to show the road as to make a road by dividing the waters of the Jordan, and the people were to keep at a distance from it, that they might not lose sight of the ark, but keep their eyes fixed upon it, and know the road by looking at the ark of the covenant by which the road had been made, i.e., might know and observe how the Lord, through the medium of the ark, was leading them to Canaan by a way which they had never traversed before; i.e., by a miraculous way."⁵⁰

Other frequently recurring words in chapters 3 and 4 are "cross" and "stand" used 22 and five times respectively. These words identify other emphases of the writer.

The people's self-consecration (v. 5) consisted of their turning their hearts to God and getting their attitudes and actions right with Him (cf. Matt. 3:2; 4:17). God had previously promised to do wonders (v. 5, awesome miracles) when they would enter the land (cf. Exod. 34:10). Undoubtedly the people had been looking forward to seeing these miracles in view of what their parents had told them and what some of them remembered about the plagues in Egypt.

3:7-13 The miraculous parting of the Jordan was only the beginning of a series of miracles that demonstrated to the Israelites that their God was indeed among them. He was active for them and working through Joshua to give them victory (v. 7).

This event bore many similarities to the crossing of the Red Sea (3:13; cf. Exod. 14). In contrast, Moses had divided the waters of the Red Sea with his rod. Joshua divided the waters of the Jordan with the ark that had become the divinely appointed symbol of God's presence since God gave the Mosaic Covenant (v. 8).

Evidently the pushing back of the waters of the Jordan was to be a sign to the Israelites that God would push back the Canaanites (v. 10). The title "the Lord of all the earth" occurs here (v. 11) first in Scripture indicating Yahweh's absolute sovereignty over this planet. Because He was "the Lord of all the earth" He could give Canaan to the Israelites.

3:14-17 The Israelites crossed the Jordan when the river was at its widest, deepest, and swiftest, in late April or early May. As the snow on Mt. Hermon melts and the rainy season ends, the Jordan rises to a depth of 10-12 feet and floods to a width of 300-360 feet at this point today. Normally it is only 150-180 feet wide here. However, in Joshua's day the river may only have been full up to its banks, as the Hebrew suggests. The people considered crossing the river at this time of year by swimming a heroic feat in ancient times (cf. 1 Chron. 12:15). This is probably how the spies crossed.

The town of Adam (v. 16) stood about 18 miles north of Jericho near where the Jabbok River empties into the Jordan Valley.

Two million Israelites could have crossed the river in half a day if the procession was a mile or more wide. The dry ground (v. 17) was a miracle too (cf. Exod. 14:21).

The major emphasis in chapter 3 is on the great miracle that God performed to lead the Israelites into the land. The conquest of the land would continue God's works for His people all of which they were to remember and appreciate.

"The people of God [i.e., Israel] must realize that God does not help them automatically. God helps them when they obey his commands given through his leader."⁵¹

Guzik: Jos 3:1-17

Joshua 3 - Crossing the Jordan

A. Instructions for crossing the Jordan River.

1. (1-2) Camping by the Jordan: Israel faces up to their own utter helplessness to accomplish what it set before them.

Then Joshua rose early in the morning; and they set out from Acacia Grove and came to the Jordan, he and all the children of Israel, and lodged there before they crossed over. So it was, after three days, that the officers went through the camp;

a. Came to the Jordan . . . and lodged there before they crossed over: God told the people of Israel to wait three days at shores of the Jordan River (Joshua 1:11). All that time, the people of Israel saw a rushing river, swollen with spring rains laying in front of them. They must have asked, "How can we ever cross this river?"

i. It was one thing for a few spies to make their way across (as happened in Joshua 2), but here we are talking about a nation of millions, with all their possessions - how will they make it?

b. At a moment like this, all the wonderful talk about living in the Promised Land can sound pretty hollow. There is a seemingly impossible obstacle blocking the way - how will God do this one?

2. (3-5) The ark of God will lead the way.

And they commanded the people, saying, "When you see the ark of the covenant of the LORD your God, and the priests, the Levites, bearing it, then you shall set out from your place and go after it. Yet there shall be a space between you and it, about two thousand cubits by measure. Do not come near it, that you may know the way by which you must go, for you have not passed this way before." And Joshua said to the people, "Sanctify yourselves, for tomorrow the LORD will do wonders among you."

a. When you see the ark of the covenant of the LORD your God, and the priests, the Levites, bearing it, then you shall set out from your place and go after it: Joshua didn't send his Army Corps of Engineers first. Instead, he sent the priests who carried the ark of the covenant, which was the visible representation of God's presence with the people. Joshua knew this was a spiritual problem, not a feat of human engineering.

b. Yet there shall be a space between you and it, about two thousand cubits by measure: God required that they keep some 1,000 yards behind the ark. This was for two reasons. First, to respect the holy nature of the ark of the covenant. But also, it was to make sure that everyone a clear view of the ark. That you may know the way by which you must go shows that the ark of the covenant led the way. Israel would accomplish this impossible task as they set their eyes upon God's presence, and followed only after His presence.

c. Sanctify yourselves: Because this would be a spiritual battle, Joshua requires that the people have a spiritual preparation. Sanctify yourselves means they were to separate themselves from common things to focus in on the LORD, and to see that the LORD will do wonders among you.

3. (6) Joshua's step of faith: he sends the priests to walk across a swollen river Jordan.

Then Joshua spoke to the priests, saying, "Take up the ark of the covenant and cross over before the people." So they took up the ark of the covenant and went before the people.

a. Take up the ark of the covenant and cross over before the people: We should assume that God told Joshua to do this, and that he wasn't working out of foolish presumption. We can also assume that God spoke to Joshua about this as Joshua was in God's word, reading and remembering the crossing of the Red Sea.

i. We see Joshua's success depending on and growing out of the promise of Joshua 1:8: This Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. Joshua obviously had the word of God on his lips, on his mind, and in his actions.

b. So they took up the ark of the covenant and went before the people: Even with God's specific guidance, and with specific guidance from His word, this is still and impressive step of faith for Joshua. Living and walking in the Promised Land comes from this kind of faith, not a slavish reliance on a "law" relationship with God.

i. Faith leads us into greater victories than law ever could.

4. (7-8) God's encouragement to Joshua.

And the LORD said to Joshua, "This day I will begin to exalt you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you. You shall command the priests who bear the ark of the covenant, saying, 'When you have come to the edge of the water of the Jordan, you shall stand in the Jordan.'"

a. This day I will begin to exalt you in the sight of all Israel: As Joshua takes a step of faith, God encourages him all the way. God always wants to encourage and help along our faith, but we may have our ears closed to His encouragement.

b. That they may know that as I was with Moses, so I will be with you: God will make Joshua a leader like Moses in the eyes of the people, and He will do it by using Joshua to miraculously lead the people across an impossible body of water.

c. After Joshua had obeyed the previous guidance, based on faith and his understanding of God's word, now God gives him more specific instructions: when you have come to the edge of the water . . . you shall stand in the Jordan.

5. (9-13) Joshua encourages and instructs Israel.

So Joshua said to the children of Israel, "Come here, and hear the words of the LORD your God." And Joshua said, "By this you shall know that the living God is among you, and that He will without fail drive out from before you the Canaanites and the Hittites and the Hivites and the Perizzites and the Girgashites and the Amorites and the Jebusites: Behold, the ark of the covenant of the Lord of all the earth is crossing over before you into the Jordan. Now therefore, take for yourselves twelve men from the tribes of Israel, one man from every tribe. And it shall come to pass, as soon as the soles of the feet of the priests who bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of the Jordan, that the waters of the Jordan shall be cut off, the waters that come down from upstream, and they shall stand as a heap."

a. By this you shall know that the living God is among you: Joshua understands the way God connects events in our lives. The fact that He will move on behalf of Israel here is taken as a promise of His future blessing and movement for them.

b. Behold, the ark of the covenant of the Lord of all the earth is crossing over before you into the Jordan: Joshua knows that the ark will lead the way - again, this is a spiritual battle to be won.

c. The waters of the Jordan shall be cut off, the waters that come down from upstream, and they shall stand as a heap: Joshua's general outlook, as communicated to the people, is refreshing. The impossible problems in their way are not seen as an oppressive trial, but as a glorious opportunity to see God work.

B. Crossing the Jordan River.

1. (14-15) The faith of the priests and of Joshua.

So it was, when the people set out from their camp to cross over the Jordan, with the priests bearing the ark of the covenant before the people, and as those who bore the ark came to the Jordan, and the feet of the priests who bore the ark dipped in the edge of the water (for the Jordan overflows all its banks during the whole time of harvest),

a. The feet of the priests who bore the ark dipped in the edge of the water: The priests begin the procession, with the ark of the covenant some 1,000 yards in front of the people, and the priests came and walked right into a river that looked like it wasn't going anywhere.

i. Who knows how long the priests stood there in the river? It might have been a moment; but it may have been a long time - but in a situation like that, a moment seems like a long time!

b. We usually want the river to be dry before we even make a step; but God was truly calling Israel to step out in faith.

c. For the Jordan overflows all its banks during the whole time of harvest: Joshua reminds us that this was not a time when the Jordan was reduced to a trickle. Because of the spring rains, at this time of early harvest, the river was swollen and overflowing its banks.

2. (16-17) The Jordan is stopped and the people cross over on dry ground.

That the waters which came down from upstream stood still, and rose in a heap very far away at Adam, the city that is beside Zaretan. So the waters that went down into the Sea of the Arabah, the Salt Sea, failed, and were cut off; and the people crossed over opposite Jericho. Then the priests who bore the ark of the covenant of the LORD stood firm on dry ground in the midst of the Jordan; and all Israel crossed over on dry ground, until all the people had crossed completely over the Jordan.

a. The waters which came down from upstream stood still: In some miraculous manner, God stopped the flow of the Jordan River. He may have used a natural occurrence (an earthquake has often been suggested), but the timing of it was at the hand of God.

b. As well, even with the flow of the river stopped, it was miraculous that the people could cross over on dry ground in the midst of the Jordan. God miraculously dried the riverbed so that they didn't slog through marshy mud.

i. This miracle obviously connects with the miracle the nation knew some 40 years earlier: the passing through the Red Sea. God brought them out of Egypt's bondage with a miracle, and He brought them in to the Promised Land with a miracle.

c. How did it happen? What was the key to this amazing miracle? Notice the centrality of the ark of the covenant of the LORD. The ark is referred to 14 times in these 17 verses. This was all about the trust of Joshua, the priests, and Israel had in the God they knew was present with them.

i. The ark of the covenant cleared the way for Israel. This was spiritual work, not work for Israel's "Army Corps of Engineers."

3. To face such impossible challenges in our lives, we must look unto Jesus, our Joshua. He always leads us.

a. Jesus is the fulfillment of the ark; He is Immanuel, which is translated, "God with us" (Matthew 1:23).

b. Jesus has cleared the way to victory over all things: Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in the cross (Colossians 2:15).

c. As we keep our eyes on, and follow behind our victorious Jesus, the river of impossibility will dry up.

d. To the cynic, who wonders if they haven't tried that and been disappointed, we must ask them: "Have you really tried this? Have you truly walked according to God's word, trusted in Jesus and been disappointed?" Perhaps your disappointment is actually in your flesh.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 3 (Chapter Introduction)

Overview

Jos 3:1, Joshua comes to Jordan; Jos 3:2, The officers instruct the people for their passage; Jos 3:7, The Lord encourages Joshua; Jos 3:9, Joshua encourages the people; Jos 3:14, The water of Jordan are divided.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 3 (Chapter Introduction)

CHAPTER 3

Joshua comes with the Israelites to Jordan, Jos 3:1 . The officers instruct the people and priests for the passage, Jos 3:2-6 . God encourages Joshua, and he encourageth the people, giving therefore a sign the dividing the waters of Jordan till the ark and people should pass over, Jos 3:7-13 . The people pass over, the priests standing all the time in the midst of Jordan, Jos 3:14-17 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 3 (Chapter Introduction)

(Jos 3:1-6) The Israelites come to Jordan.

(Jos 3:7-13) The Lord encourages Joshua - Joshua encourages the people.

(Jos 3:14-17) The Israelites pass through Jordan on dry land.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 3 (Chapter Introduction)

This chapter, and that which follows it, give us the history of Israel's passing through Jordan into Canaan, and a very memorable history it is. Long afterwards, they are told to remember what God did for them between Shittim (whence they decamped, Jos 3:1). and Gilgal, where they next pitched, Jos 4:19, Mic 6:5, that they might know the righteousness of the Lord. By Joshua's order they marched up to the river's side (Jos 3:1), and then almighty power led them through it. They passed through the Red Sea unexpectedly, and in their flight by night, but they have notice some time before of their passing through Jordan, and their expectations raised. I. The people are directed to follow the ark (Jos 3:2-4). II. They are commanded to sanctify themselves (Jos 3:5). III. The priests with the ark are ordered to lead the van (Jos 3:6). IV. Joshua is magnified and made commander in chief (v. 7, 8). V. Public notice is given of what God is about to do for them (v. 9-13). IV. The thing is done, Jordan is divided, and Israel brought safely through it (v. 14-17). This was the Lord's doing, and it is marvellous in our eyes.

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 3 (Chapter Introduction)

INTRODUCTION TO JOSHUA 3

Joshua removed from Shittim to Jordan, where he stayed three days, Jos 3:1; the people are directed to move when they saw the ark bore by the priests, and what distance they should keep from it, Jos 3:3; are bid to sanctify themselves against the morrow, when wonders would be wrought, Jos 3:5; and the priests are ordered to take up the ark, Jos 3:6; Joshua is encouraged by the Lord, and instructed to command the priests when they come to Jordan to stand still in it, Jos 3:7; and he declares to all the people, as a token that God would drive the Canaanites from before them, that as soon as the feet of the priests bearing the ark should rest in the waters of Jordan, they should be parted, and make way for them to pass through, Jos 3:9; which accordingly came to pass, so that all the Israelites passed over on dry ground, Jos 3:14.