Text -- Joshua 3:12-17 (NET)

3:12 Now select for yourselves twelve men from the tribes of Israel, one per tribe. 3:13 When the feet of the priests carrying the ark of the Lord, the Ruler of the whole earth, touch the water of the Jordan, the water coming downstream toward you will stop flowing and pile up.” 3:14 So when the people left their tents to cross the Jordan, the priests carrying the ark of the covenant went ahead of them. 3:15 When the ones carrying the ark reached the Jordan and the feet of the priests carrying the ark touched the surface of the water– (the Jordan is at flood stage all during harvest time)– 3:16 the water coming downstream toward them stopped flowing. It piled up far upstream at Adam (the city near Zarethan); there was no water at all flowing to the sea of the Arabah (the Salt Sea). The people crossed the river opposite Jericho. 3:17 The priests carrying the ark of the covenant of the Lord stood firmly on dry ground in the middle of the Jordan. All Israel crossed over on dry ground until the entire nation was on the other side.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 3:12

For the work described, Jos 4:2-3.

Wesley: Jos 3:13

That so it may appear this is the Lord's doing, and that in pursuance of his covenant made with Israel.

Wesley: Jos 3:13

The Lord of all this globe of earth and water, who therefore can dispose of this river and the adjoining land as he pleaseth.

Wesley: Jos 3:13

The waters which now are united now shall be divided, and part shall flow down the channel towards the dead sea, and the other part that is nearer the spring of the river, and flows down from it, shall stand still.

Wesley: Jos 3:13

Being as it were congealed, as the Red - Sea was, Exo 15:8, and so kept from overflowing the country.

Wesley: Jos 3:15

This is meant not of wheat - harvest, but of the barley - harvest, as is manifest from their keeping the passover at their first entrance, Jos 5:10, which was kept on the fourteenth day of the first month, when they were to bring a sheaf of their first-fruits, which were of barley. So that this harvest in those hot countries fell very early in the spring, when rivers used to swell most; partly because of the rains which have fallen all the winter, partly because of the snows which melt and come into the rivers. And this time God chose that the miracle might be more glorious, more amazing and terrible to the Canaanites; and that the Israelites might be entertained at their first entrance with plentiful and comfortable provisions.

Wesley: Jos 3:16

The city Adam being more obscure, is described by its nearness to a more known place, then eminent, but now unknown. The meaning is, that the waters were stopped in their course at that place, and so kept at a distance from the Israelites whilst they passed over.

Wesley: Jos 3:16

Here God carried them over, because this part was, The strongest, as having in its neighbourhood an eminent city, a potent king, and a stout and war - like people. The most pleasant and fruitful, and therefore more convenient both for the refreshment of the Israelites after their long and tedious marches, and for their encouragement.

Wesley: Jos 3:17

That is, in one and the same place and posture; their feet neither moved by any waters moving in upon them, nor sinking into any mire, which one might think was at the bottom of the river. And this may be opposed to their standing on the bank of the water when they came to it, commanded, Jos 3:8, which was but for a while, 'till the waters were divided and gone away; and then they were to go farther, even into the midst of Jordan, where they are to stand constantly and fixedly, as this Hebrew word signifies, until all were passed over.

Wesley: Jos 3:17

In the middle and deepest part of the river.

JFB: Jos 3:9-13

It seems that the Israelites had no intimation how they were to cross the river till shortly before the event. The premonitory address of Joshua, taken in connection with the miraculous result exactly as he had described it, would tend to increase and confirm their faith in the God of their fathers as not a dull, senseless, inanimate thing like the idols of the nations, but a Being of life, power, and activity to defend them and work for them.

JFB: Jos 3:14-16

To understand the scene described we must imagine the band of priests with the ark on their shoulders, standing on the depressed edge of the river, while the mass of the people were at a mile's distance. Suddenly the whole bed of the river was dried up; a spectacle the more extraordinary in that it took place in the time of harvest, corresponding to our April or May--when "the Jordan overfloweth all its banks." The original words may be more properly rendered "fills all its banks." Its channel, snow-fed from Lebanon, was at its greatest height--brimful; a translation which gives the only true description of the state of Jordan in harvest as observed by modern travellers. The river about Jericho is, in ordinary appearance, about fifty or sixty yards in breadth. But as seen in harvest, it is twice as broad; and in ancient times, when the hills on the right and left were much more drenched with rain and snow than since the forests have disappeared, the river must, from a greater accession of water, have been broader still than at harvest-time in the present day.

JFB: Jos 3:16

That is, the Sea of Galilee

JFB: Jos 3:16

"in a heap," a firm, compact barrier (Exo 15:8; Psa 78:13);

JFB: Jos 3:16

High up the stream;

JFB: Jos 3:16

Near mount Sartabeh, in the northern part of the Ghor (1Ki 7:46); that is, a distance of thirty miles from the Israelitish encampment; and

JFB: Jos 3:16

The Dead Sea--were cut off (Psa 114:2-3). The river was thus dried up as far as the eye could reach. This was a stupendous miracle; Jordan takes its name, "the Descender," from the force of its current, which, after passing the Sea of Galilee, becomes greatly increased as it plunges through twenty-seven "horrible rapids and cascades," besides a great many lesser through a fall of a thousand feet, averaging from four to five miles an hour [LYNCH]. When swollen "in time of harvest," it flows with a vastly accelerated current.

JFB: Jos 3:16

The exact spot is unknown; but it cannot be that fixed by Greek tradition--the pilgrims' bathing-place--both because it is too much to the north, and the eastern banks are there sheer precipices ten or fifteen feet high.

JFB: Jos 3:17

The river about Jericho has a firm pebbly bottom, on which the host might pass, without inconvenience when the water was cleared off.

Clarke: Jos 3:12

Take you twelve men - See the note on Jos 4:2.

Clarke: Jos 3:15

And the feet of the priests - were dipped in the brim of the water - Thus we find that every thing occurred exactly in the way in which Joshua had foretold it. This must have greatly increased his credit among the people

Clarke: Jos 3:15

For Jordan overfloweth all his banks, etc. - It has often been remarked that there was no need of a miracle in crossing Jordan, as it is but an inconsiderable stream, easily fordable, being but about twenty yards in breadth. But the circumstance marked here by the sacred historian proves that there was a time in the year, viz., in the harvest, that this said river overflowed its banks; and this is confirmed by another place in Scripture, 1Ch 12:15. As the miracle reported here took place about the beginning of April, a time in which rivers in general are less than in winter, it may be asked how there could be such an increase of waters at this time? The simple fact is, that the Jordan, as we have already seen, has its origin at the foot of Mount Lebanon, which mountain is always covered with snow during the winter months; in those months therefore the river is low: but when the summer’ s sun has melted these snows, there is consequently a prodigious increase of waters, so that the old channel is not capable of containing them; this accounts for the statement in the text that the Jordan overfloweth his banks all the time of harvest; and this was the time which God chose they should pass over it, that a miraculous interposition might be necessary, and that by the miracle they should be convinced of his omnipotence, who was not only their guide, but had promised to put them in possession of this good land.

Clarke: Jos 3:16

Rose up upon a heap - That is, they continued to accumulate, filling up the whole of the channel toward the source, and the adjacent ground over which they were now spread, to a much greater depth, the power of God giving a contrary direction to the current. We need not suppose them to be gathered up like a mountain, instar montis , as the Vulgate expresses it, but that they continued to flow back in the course of the channel; and ere they could have reached the lake of Gennesareth, where they might have been easily accumulated, the whole Israelitish army would have all got safely to the opposite side

Clarke: Jos 3:16

Very far from the city Adam - beside Zaretan - Where these places were it is difficult to say. The city Adam is wholly unknown. From 1Ki 4:12 we learn that Zartanah was below Jezreel near Bethshean, or Scythopolis, and not far from Succoth, 1Ki 7:46. And it appears from Gen 33:17, Jos 13:27, that Succoth lay on the east side of Jordan, not far from the lake of Gennesareth; and probably Adam was on the same side to the north of Succoth. It is probable that the Israelites crossed the Jordan near Bethabara, where John baptized, Joh 1:28, and which probably had its name, the house of passage, from this very circumstance. After all, it is extremely difficult to ascertain the exact situation of these places, as in the lapse of upwards of 3,000 years the face of the country must have been materially changed. Seas, rivers, and mountains, change not; and though we cannot ascertain the spot, it is sufficiently evident that we can come near to the place. It has been considered a lame objection against the truth of the Iliad that the situation of Troy cannot now be exactly ascertained. There are even many ancient cities and considerable towns in Europe, that, though they still bear their former names, do not occupy the same spot. There are not a few of those even in England; among such Norwich, Salisbury, etc., may be ranked, neither of which is in its primitive situation

Clarke: Jos 3:16

Right against Jericho - It would be impossible for the whole camp to pass over in the space opposite to Jericho, as they must have taken up some miles in breadth, besides the 2,000 cubits which were left on the right between them and the ark; but the river was divided opposite to Jericho, and there the camp began to pass over.

Clarke: Jos 3:17

The priests - stood firm on dry ground - They stood in the mid channel, and shifted not their position till the camp, consisting of nearly 600,000 effective men, besides women, children, etc., had passed over

1.    Is it not surprising that the Canaanites did not dispute this passage with the Israelites? It is likely they would, had they had any expectation that such a passage would have been attempted. They must have known that the Israelitish camp was on the other side of the Jordan, but could they have supposed that a passage for such a host was possible when the banks of the Jordan were quite overflowed? It was not merely because they were panic struck that they did not dispute this passage, but because they must have supposed it impossible; and when they found the attempt was made, the passage was effected before they could prepare to prevent it

2.    God now appears in such a way, and works in such a manner, as to leave no doubt concerning his presence or his power, or of his love to Israel. After this, was it possible for this people ever to doubt his being or his bounty? This, with the miraculous passage of the Red Sea, were well calculated to have established their faith for ever; and those who did not yield to the evidence afforded by these two miracles were incapable of rational conviction

3.    In some respects the passage of the Jordan was more strikingly miraculous than that even of the Red Sea. In the latter God was pleased to employ an agent; the sea went back by a strong east wind all that night, and made the sea dry land, Exo 14:21. Nothing of this kind appeared in the passage of the Jordan; a very rapid river (for so all travelers allow it to be) went back to its source without any kind of agency but the invisible hand of the invisible God

4.    Through the whole period of the Jewish history these miracles, so circumstantially related, were never denied by any, but on the contrary conscientiously believed by all. Nor did any of them in their revolts from God, which were both foul and frequent, ever call these great facts in question, when even so full of enmity against God as to blaspheme his name, and give his glory to dumb idols! Is not this a manifest proof that these facts were incontestable? and that Jehovah had so done his marvellous works that they should be had in everlasting remembrance? Reader, the same God who is over all is rich in mercy to all that call upon him. He changes not, neither is he weary: trust in the Lord for ever, for in the Lord Jehovah is everlasting strength; and He ever saves his followers out of the hands of all their enemies, and, having guided them by his counsel, will receive them into his glory.

Calvin: Jos 3:15

15.And as they that bare the ark, etc The valor of the priests in proceeding boldly beyond the bed into the water itself, was deserving of no mean praise, since they might have been afraid of being instantly drowned. For what could they expect on putting in their feet, but immediately to find a deep pool in which they would be engulfed? In not being afraid on reaching the stream, and in continuing to move firmly forward to the appointed place, they gave a specimen of rare alacrity, founded on confidence.

To the general danger was added the special one, that the Jordan had then overflowed its banks, as it is wont to do at the commencement of every summer. As the plain was covered, it was impossible to observe the line of the banks or the ford, and the slime spread far and wide, increased their fear and anxiety. ⁴⁴ God was pleased that his people, and especially the priests, should contend with these obstacles, in order that the victory of their faith and constancy might be more illustrious. At the same time, the difficulty thus presented tended to magnify the glory of the miracle when the waters, which had overflowed their banks, retired at the divine command, and were gathered together into a solid heap. First, Joshua explains the nature of the miracle for the purpose of removing doubt, and preventing profane men from denying the divine interposition by a subtle searching for other causes. It is not, indeed, impossible that the flowing of the water might have been restrained for a short time, and that some portion of the channel might thus have appeared dry, or that the course might have changed and taken some other direction. But it was certainly neither a natural nor fortuitous event, when the waters stood gathered up into a heap. It is therefore said that the waters which previously flowed from the higher ground, seeking in their descent a continuous outlet, stood still.

There cannot be a doubt that this wonderful sight must have been received with feelings of fear, leading the Israelites more distinctly to acknowledge that they were saved in the midst of death. For what was that collected heap but a grave in which the whole multitude would have been buried, had the waters resumed their naturally liquid state? ⁴⁵ Had they walked upon the waters their faith might have served them as a kind of bridge. But now, while mountains of water hung over their heads, it is just as if they had found an open and level path beneath them. The locality is marked out as situated between two cities, ⁴⁶ that the remembrance of it might never be lost; and, in like manner, God ordered stones to be set up as a perpetual memorial, that this distinguished mercy might be celebrated by posterity in all ages.

Defender: Jos 3:16

A quasi-naturalistic explanation of this miracle suggests a providentially-timed upstream landslide damming the waters of the Jordan at just the right time, similar to events which have actually occurred on the river several times in the past. On the other hand, the miracle at the Jordan is compared to the miracle at the Red Sea (Jos 4:23). This would suggest that it was also a true miracle of creation, involving the supernatural stabilizing of a wall of water until the crossing was completed."

TSK: Jos 3:12

Jos 4:2, Jos 4:9

TSK: Jos 3:13

the soles : Jos 3:15, Jos 3:16; Exo 14:19-22

of the Lord : Jos 3:11

stand upon : Jos 3:16; Exo 15:8; Psa 33:7, Psa 78:13, Psa 114:3-5; Hab 3:15

TSK: Jos 3:14

bearing the ark : Jos 3:3, Jos 3:6, Jos 6:6; Deu 31:26; Jer 3:16; Act 7:44, Act 7:45; 1Co 1:24, 1Co 1:25; Heb 9:4

TSK: Jos 3:15

the feet : Jos 3:13; Isa 26:6

Jordan overfloweth : The ordinary current of the Jordan, near where the Israelites crossed, is said by Maundrell, to be about twenty yards across, deeper than a man’ s height, and so rapid, that there is no swimming against it. It has, however, two banks; the first, or inner one, is that of the river in its natural state, and the second, or outer one, about a furlong distant, is that of its overflowings, which it does when the summer’ s sun has melted the snow on mount Lebanon and Hermon, in the months of March and April. And this was the time which God chose that the Israelites should pass over it; that a miraculous interposition might be necessary; and that, by the miracle, they might be convinced of his omnipotence. Jos 4:18; 1Ch 12:15; Jer 12:5, Jer 49:19

all the time : Jos 5:10-12; Lev 23:10-16; Deu 16:1-9

TSK: Jos 3:16

rose up : Jos 3:13; Psa 29:10, Psa 77:19, Psa 114:3; Mat 8:26, Mat 8:27, Mat 14:24-33

Zaretan : 1Ki 4:12, Zartanah, 1Ki 7:46, Zarthan

the salt sea : Jos 15:2; Gen 14:3; Num 34:3; Deu 3:17; The passage through the Red Sea took place in the night, when the Israelites were fleeing from the Egyptians with great trepidation, but they passed Jordan in the day-time, with previous warning, leisurely, directly opposite to Jericho, and with a triumphant defiance of the Canaanites; this passage into the promised land evidently typifying the believer’ s passage through death to heaven.

TSK: Jos 3:17

the priests : Jos 3:3-6

stood firm : Jos 4:3; 2Ki 2:8

all the Israelites : Exo 14:22, Exo 14:29; Psa 66:6; Isa 25:8; Heb 11:29

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 3:15

Jordan overfloweth all his banks - Rather "is full up to all his banks,"i. e. "brim-full."This remark strikingly illustrates the suddenness and completeness, not less than the greatness, of the marvel. The Jordan River flows at the bottom of a deep valley, which descends to the water’ s edge on either side in two, occasionally in three, terraces. Within the lowest of these the stream, ordinarily less than 100 feet wide in this lower part of its course, is confined. The margin is overgrown with a jungle of tamarisks and willows, which in the spring is reached by the rising waters (compare the figure in Jer 49:19; Jer 50:44); and the river, occasionally at least, fills the ravine which forms its proper bed to the brim. Its highest rise takes place about the time when Joshua had to cross it. By the middle of April the river cannot be forded; and, if passed at all, can only be so by swimming. This, however, was a hazardous feat (compare 1Ch 12:15); and though no doubt performed by the two spies, was utterly out of the power of the mixed multitude that followed Joshua. The mere fact that the whole vast host crossed the stream of Jordan at this season, is no small proof of the miracle here recorded. No human agency then known and available could have transported them speedily and safely from bank to bank.

Barnes: Jos 3:16

The passage should run "rose up, an heap far away, by Adam, the city which is beside Zarthan."

The city of Adam is not named elsewhere, and Zarthan (mentioned here and in marginal references.) has also disappeared. It is, however, probably connected with the modern Kurn Sartabeh (Horn of Sartabeh), the name given to a lofty and isolated hill some 17 miles on the river above Jericho.

Barnes: Jos 3:17

The miraculous passage to the holy land through Jordan is not less pregnant with typical meaning than that through the Red Sea (compare 1Co 10:1-2). The solemn inauguration of Joshua to his office, and his miraculous attestation, by the same waters with which Jesus was baptized on entering on the public exercise of His ministry (compare Mat 3:16-17); the choice of twelve men, one from each tribe to be the bearers of the twelve stones, and the builders of the monument erected therewith (compare 1Co 3:10; Rev 21:14): these were divinely-ordered occurrences, not without a further bearing than their more immediate one upon Israel. Nor must in this point of view the name "Adam,"the place where the stream flowed to the people which cut them off from the promises, and the failure for the time under the rule of Joshua of the full and rapid flood which supplies the Dead Sea, be overlooked.

Poole: Jos 3:12

Take you twelve men for the work described, Jos 4:2,3 .

Poole: Jos 3:13

As soon as the soles of the feet of the priests shall rest in the waters of Jordan that so it may appear that this is the Lord’ s doing, and that in pursuance and for the accomplishment of his covenant made with Israel.

The Lord of all the earth ; the Lord of all this terrestial globe made of earth and water, who therefore can dispose of this river and the adjoining land as he pleaseth.

The waters which now are united shall be divided, and part shall flow down the channel towards the Dead Sea, and the other part, that is nearer the spring or rise of the river, and flows down from it, shall stand still. They shall stand upon an heap, being as it were congealed, as the Red Sea was, Exo 15:8 , and so kept from overflowing all the country.

Poole: Jos 3:15

Which is also noted 1Ch 12:15 /APC Sir 24:26 , and by Aristoeas in the History of the LXX. Interpreters. This is meant not of the wheat harvest, but of the barley harvest, (which was before it, Rth 1:22 2Sa 21:9 ) as is manifest from their keeping of the passover at their first entrance, Jos 5:10 , which feast was kept on the fourteenth day of their first month, when they were to bring a sheaf of their first-fruits, Lev 23:10 Deu 16:9,10 , which were of barley, as Josephus affirms, and is evident from the thing itself. So that this harvest in those hot countries fell very early in the spring, when rivers used to swell most, partly because of the rains which have fallen all the winter, and partly because of the snows, which then melt into water and come into the rivers; for which reasons the same overflowing of water which is here ascribed to Jordan, is by other authors ascribed to Euphrates, and Tigris, and the Rhine, and Maine, &c. And this time God chose for this work, partly that the miracle might be more glorious in itself, more obliging to the Israelites, and more amazing and terrible to the Canaanites; and partly that the Israelites might be entertained at their first entrance with more plentiful and comfortable provisions.

Poole: Jos 3:16

The waters rose up upon an heap which having been affirmed by heathen writers to have been done by magicians, it is great impudence to disbelieve or doubt of God’ s power to do it.

Adam, that is beside Zaretan: the city Adam being more obscure, is described by its nearness to a more known place, Zaretan, or Zarthan, which some think is the same place mentioned 1Ki 4:12 7:46 ; but it rather seems to have been another place then eminent, but now unknown, as many thousands are. The meaning is, that the waters were stopped in their course at that place, and so kept at a due distance from the Israelites whilst they passed over.

Right against Jericho here God carried them over, because this part was,

1. The strongest, as having in its neighbourhood an eminent city, a potent king, and a stout and warlike people.

2. The most pleasant and fruitful, and therefore more convenient both for the refreshment of the Israelites after their long and tedious marches, and for their encouragement to their present expedition.

Poole: Jos 3:17

Stood firm i.e. in one and the same place and posture; their feet neither moved by any waters flowing in upon them, nor sinking into any mire, which one might think was at the bottom of the river. And this may be opposed unto their other standing in the brink of the water when they came to it, commanded Jos 3:8 , which was but for a while, till the waters were divided and gone away; and then they were to go farther, even

into the midst of Jordan as is here said, where they are to stand constantly and fixedly , as this Hebrew word signifies, until all were passed over . If it be said that what is prescribed Jos 3:8 , is here said to be executed, and therefore the midst of Jordan here is the same place with the brink of the water of Jordan, Jos 3:8 ; it may be answered, that the manifest variation of the phrase shows that it is not absolutely the same thing or place which is spoken of there and here; but what is there enjoined is here executed with advantage; for when it is said that they

stood firm...in the midst of Jordan it must needs be supposed that they first came to the brink of the water, and that they stood there for a season, till the waters were cut off and dried up, as appears from the nature of the thing; and that then they went farther, even into the midst of Jordan. In the midst of Jordan : either,

1. Within Jordan, as it is expressed above, Jos 3:8 ; for that phrase doth not always signify the exact middle of a place, but any part within it, as appears from Gen 45:6 Exo 8:22 24:18 Jos 7:13 10:13 Pro 30:19 . Or rather,

2. In the middle and deepest part of the river. For,

1. Words should be taken properly, where they may without any inconveniency, which is the case here.

2. The ark went before them to direct, and encourage, and secure them in the dangers of their passages, for which ends the middle was the fittest place.

3. In this sense the same phrase is used, Jos 4:3,8 ; for certainly those stones which were to be witnesses and monuments of their passage over Jordan should not be taken from the brink or brim of the river, or from the shore which Jordan overflowed only at that season, but from the most inward and deepest parts of the river; and Jos 3:16-17 , where the priests are said to ascend or come up out of Jordan , and out of the midst of Jordan unto the dry land ; whereas had this been meant only of the first entrance into the river, they must have been said first to go down into Jordan , and then to go up to the land .

Haydock: Jos 3:12

Prepare. Hebrew, "take." But they must have been selected from the tribes, either to carry twelve stones out of the bed of the Jordan, and to place twelve others in their stead, as monuments of this stupendous miracle; (Calmet) or to accompany the priests and the ark, out of respect. (Cajetan) (Menochius)

Haydock: Jos 3:13

Heap. Hebrew, "the waters of the Jordan shall be cut off: the waters that come down from above, even they shall stand as upon a heap," like mountains of ice. The Vulgate informs us what became of the waters (Haydock) below this division. Where it took place we do not find recorded, so that we cannot know exactly how large a space would be left dry. Calmet allows, "near six leagues," ver. 4, and 16. But here, supposing that the Jordan was divided over-against Jericho, he says, that "the waters running off into the Dead Sea, would, in all probability, leave not less than two or three thousand paces of the channel dry." Interruptus aquis fluxit prior amnis in æquor;

Ad molem stetit unda fluens. -----Lucan, Phar. ii.

Haydock: Jos 3:15

Water. Thus they manifested the strength of their faith. (Calmet) ---

Immediately the obedient waters divided, and the gravel or sand was left dry, ver. 17. (Haydock) ---

Channel. The barley harvest was ready about the 30th of April, Leviticus xxiii. 10. On other occasions this overflowing of the Jordan is noticed, 1 Paralipomenon xii. 15., and Ecclesiasticus xxiv. 36. Doubdan says that when he visited these parts, at the same season of the year, the Jordan was quite full, on account of the melted snow, and ready to leave its banks. It was about a stone throw across, and very rapid. See chap. i. 2. The rains which fall in spring, serve to increase the inundation, (Deuteronomy xi. 14,) as well as the snow which melts at that time on Libanus, though a great part resists the violent heats. Mirum dictu, says Tacitus v., tantos inter ardores opacum fidumque nivibus. (Jeremias xviii. 14., and xlix. 19.

Haydock: Jos 3:16

Mountain. Hebrew, "heap or bottle." The billows were forced to roll back almost as far as the lake of Genesareth, where Sarthan stands, about twenty leagues above Jericho. ---

Sarthan. Hebrew, "rose up on a heap, very far from (or to) the city of Adom, that is beside Sarthan." The situation of Adom can only be ascertained by that of Sarthan, which was near Bethsan, or Scythopolis, (3 Kings iv. 12,) in the vale of Jezrahel, on the Jordan. Many copies of the Septuagint read Cariathiarim, though it was six or seven leagues up the country, west of Jericho. (Calmet) ---

The swelling billows might perhaps be seen from this place. (Haydock) ---

But it could not properly determine how far the waters rolled back. (Calmet) ---

Failed. Hebrew, "and those that came down toward the sea of the plain, (or of Araba, which means a desert, fit only for pasturage) the salt sea, failed were cut off" from the waters above Jericho. The Jordan after running three miles in the lake of Sodom, without mixing its waters, becomes at last reluctantly confounded with it. Velut invitus...postremo ebibitur, aquasque laudatas perdit, pestilentibus mixtus. (Pliny, [Natural History?] v. 15.)

Haydock: Jos 3:17

Jericho, at Bethabara, which was five or six leagues from the Dead Sea, all which space was left dry. Jericho was three leagues from the Jordan. (Calmet) ---

Girded. Septuagint, "ready," preparing the way for all the army. Hebrew, "firm," and undaunted. (Haydock) ---

A great part of the day must have been spent in crossing the river, and erecting the two monuments. (Menochius)

Gill: Jos 3:12

Now therefore take ye twelve men,.... For what end and purpose is not mentioned. Abarbinel is of opinion, that they were chosen and appointed, that every man might pitch upon and take a place for his tribe to encamp in, when they came on the other side Jordan: whether this was Joshua's view or no is not certain; however, the use he made of these, thus provided by divine direction, is related Jos 4:2,

and these were to be taken out of the tribes of Israel, out of every tribe a man; Levi not reckoned, having no part in the land; and so we find that tribe left out in other accounts, when there was a choice of twelve men out of each of the tribes, Num 13:4.

Gill: Jos 3:13

And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord,.... Which they were bid to take up and carry, Jos 3:6,

the Lord of all the earth; this shows that not the ark, but the Lord, is called "the Lord of all the earth"; see Gill on Jos 3:11,

shall rest in the waters of Jordan; the meaning is, as soon as their feet should touch them, or they should set their feet in them, when they came to the brink of them:

that the waters of Jordan shall be cut off from the waters that come down from above; from above the place where the priests came, and the children of Israel after passed over:

and they shall stand upon an heap; or one heap; stop and rise up high, as if piled up one upon another, and stand unmoved. This had been made known to Joshua by divine revelation, and is what he hints at, Jos 3:5; and now plainly speaks out, and foretells before it came to pass; and which must serve to magnify Joshua, as in Jos 3:7; and give him great credit and honour among the people.

Gill: Jos 3:14

And it came to pass, when the people removed from their tents to pass over Jordan,.... Which they had pitched very near it, upon their removal from Shittim, and in which they had lodged the night past:

and the priests bearing the ark of the covenant before the people; at the distance of two thousand cubits.

Gill: Jos 3:15

And as they that bare the ark were come unto Jordan,.... Not to the bank, which was overflowed, but to the extremity of the water overflowing:

and the feet of the priests that bare the ark were dipped in the brim of the water; which was doubtless the first they came to, and not the brim or extremity of it on the other side:

for Jordan overfloweth all its banks all the time of harvest; that is, of barley harvest, as appears from the time of year; for it was in the first month, the month Nisan, or Abib, which answers to part of March, and April, it used to overflow, 1Ch 12:15; and it was now the tenth day of that month, Jos 4:19; on the sixteenth of which, at the time of the passover, the sheaf of the firstfruits of barley harvest was offered up, Lev 23:10; the inundation continued all the time of harvest; and so Aristeas ^w testifies, that"the river being filled, it overflows as the Nile in the time of harvest, and waters much of the country:''it overflows its banks both on the one side and on the other, the eastern and western shores. This overflow is supposed to be occasioned either by the latter rains, which fell about this time; or rather by the snow on Mount Lebanon melting at this time of the year, when the sun has great strength in those parts, and which poured down in great quantities into this river, that took its rise from thence. Josephus ^x speaks of Mount Lebanon and of the fountains of Jordan together; and says they have their rise from the mountain; and of the snow of Lebanon see Jer 18:14. This river continued to overflow at this season in the times of David, 1Ch 12:15; and in the times of Aristeas, who lived in the reign of Ptolemy Philadelphus, king of Egypt, as before observed; and some late travellers ^y observe,"it generally happens in the month Nisan; that is, from the middle of March to the middle of April, the time of the first harvest;''but Mr. Maundrell ^z, who was upon the spot in 1697, and at the proper time of its overflowing, perceived nothing of it. He says,"there is a small descent, which you may fitly call the, first and outermost bank of Jordan, as far as which it may be supposed the river does, or at least did anciently, overflow; but at present (whether it was because the river has by its rapidity of current worn its channel deeper than it was formerly, or whether because its waters are diverted some other way) it seems to have forgot its ancient greatness; for we could discern no sign or probability of such overflowings when we were there, which was the thirtieth of March, being the proper time for these inundations; nay, so far was the river from overflowing, that it ran at least two yards below the brink of the channel.''However, at this time of the passage of the children of Israel through it, it was overflowing; which made the miracle the greater.

Gill: Jos 3:16

That the waters which came down from above,.... Above where the priests' feet rested, and which came down from Mount Lebanon, and the fountains of Jordan northward:

stood and rose up upon an heap; they stopped their current, and as the water came down they rose up on high, and made one vast heap of waters:

very far from the city of Adam, that is, beside Zaretan; the Cetib, or textual reading, is, "in Adam the city"; we follow the marginal reading, "from Adam": both readings, as is usually, if not always the case, are to be received; and the meaning is, that this heap of waters, though the river was at a considerable distance from Adam; yet through the overflow of it, it reached to, and was "in Adam": this city was in Perea, on the other side Jordan, that side on which the Israelites were before their passage; and Zaretan, which is supposed to be the same with Zartanah, and Zarthan, 1Ki 4:12, was on this side, in the tribe of Manasseh; and the sense is, not that Adam was on the side of Zaretan, or near it, for it was on the other side of the river; and according to the Talmudists ^a was twelve miles from it; but the construction is with the word "heap", "which heap was on the side of Zaretan"; it was there where the waters were heaped up; it seems as if they reached on the one side to Adam, and on the other side to Zaretan:

and those that came down towards the sea of the plain, even the salt sea, failed, and were cut off; those waters, which were below where the priests' feet rested, ran down into the lake Asphaltites, where Sodom and Gomorrah formerly stood, the sea of the plain, or vale of Siddim, Gen 14:3; sometimes called the dead sea, and here the salt sea, its water being exceeding salt; so, Mr. Maundrell, the above mentioned traveller ^b testifies on his own knowledge;"the water of the lake (the lake Asphaltites, or dead sea, says he) was very limpid, and salt to the highest degree; and not only salt, but also extreme bitter and nauseous;''

so that these waters running down thither, and those above stopped, made a dry channel for sixteen or eighteen miles: and the people passed over right against Jericho; which was the city Joshua had in view to attack first, and had sent spies thither to get intelligence of it, and the disposition of the people in it: See Gill on Jos 2:1.

Gill: Jos 3:17

And the priests that bare the ark of the Lord stood firm on dry ground in the midst of Jordan,.... Which for its breadth Mr. Maundrell, the above mentioned traveller, says ^c might be about twenty yards over, and its depth exceeded his height; but Dr. Shaw ^d, a later traveller still, says,"the river Jordan is by far the most considerable river, excepting the Nile, either of the coast of Syria, or of Barbary. I computed it to be about thirty yards broad, but the depth I could not measure, except at the brink, where I found it to be three yards.''Now in the midst of this river the priests bearing the ark stood firm on dry ground, the waters above being stopped and those below cut off. This perhaps might give rise to the fables among the Heathens of the river Scamander being swelled for the destruction of Achilles, and dried up by Vulcan, of which Homer ^e makes mention; and of the river Inachus, dried up by Neptune, as the Grecians fable; however, if Heathens can credit these accounts, surely we Christians ought to believe this, attested by divine revelation. And this may denote the presence of Christ with his people in afflictions, who will not suffer those waters to overflow them, and in death itself, when the swellings of Jordan shall not come near them to distress them; and when the covenant of grace will appear firm and sure, and be their great support; and when also the feet of the ministers of Christ stand firm, and their faith fails not; which is of great use, and very encouraging to the spiritual Israel of God:

and all the Israelites passed over on dry ground; the waters being divided to a space large enough for such a body of people to pass over, and which continued

until all the people were clean passed over Jordan; perfectly and completely, not one being left behind, or lost in the passage through it; in the midst of which the priests stood until all were passed over. So the spiritual Israel of God must all go over Jordan's river, or must all go through the valley of the shadow of death; and they will all go over safe to Canaan's land, to the heavenly glory; their souls go immediately to heaven at death, and their bodies will be raised at the last day, and be reunited to them, and partake of happiness with them; nor will anyone of them be lost; they all clean pass over, and arrive safe; for they are the chosen of God, the care and charge of Christ, the purchase of his blood, partake of his grace, and have the earnest of his Spirit.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 3:13

¹ tn Heb “the soles of the feet.”

² tn Or “Lord”; or “Master.”

³ tn Or “rest in.”

⁴ tn Heb “the waters of the Jordan, the waters descending from above, will be cut off so that they will stand in one pile.”

NET Notes: Jos 3:14

¹ tn The verb, though not in the Hebrew, is added for clarification.

NET Notes: Jos 3:15

¹ tn Heb “dipped into the edge.”

² tn Heb “and the Jordan overflows all its banks all the days of harvest.”

sn The lengthy description of the priests’ arrival at the Jordan and the parenthetical reminder that the Jordan was at flood stage delay the climax of the story and add to its dramatic buildup.

NET Notes: Jos 3:16

¹ tn Heb “the waters descending from above stood still.”

² tn Heb “they stood in one pile very far away.”

³ tn Heb “the [waters] descending toward the sea of the Arabah (the Salt Sea) were completely cut off.”

sn The Salt Sea is an ancient name for the Dead Sea.

⁴ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Jos 3:17

¹ tn Heb “and all Israel was crossing over on dry ground until all the nation had finished crossing the Jordan.”

Geneva Bible: Jos 3:12

Now therefore take you ^{( e )} twelve men out of the tribes of Israel, out of every tribe a man.

^{( e )} Who would set up twelve stones in remembrance of the benefit.

Geneva Bible: Jos 3:15

And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his ^{( f )} banks all the time of harvest,)

^{( f )} Because the river was accustomed at this time to be full, the miracle is so much greater.

Geneva Bible: Jos 3:17

And the priests that bare the ark of the covenant of the LORD stood ^{( g )} firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.

^{( g )} Either tarrying till the people were past, or as some read, sure, as though they had been on dry land.

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 3:5-17

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 3:7-13

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.

MHCC: Jos 3:14-17

Jordan overflowed all its banks. This magnified the power of God, and his kindness to Israel. Although those who oppose the salvation of God's people have all advantages, yet God can and will conquer. This passage over Jordan, as an entrance to Canaan, after their long, weary wanderings in the wilderness, shadowed out the believer's passage through death to heaven, after he has finished his wanderings in this sinful world. Jesus, typified by the ark, hath gone before, and he crossed the river when it most flooded the country around. Let us treasure up experiences of His faithful and tender care, that they may help our faith and hope in the last conflict.

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.

Matthew Henry: Jos 3:14-17

Here we have a short and plain account of the dividing of the river Jordan, and the passage of the children of Israel through it. The story is not garnished with the flowers of rhetoric (gold needs not to be painted), but it tell us, in short, matter of fact.

I. That this river was now broader and deeper than usually it was at other times of the year, Jos 3:15. The melting of the snow on the mountains of Lebanon, near which this river had its rise, was the occasion that at the time of harvest, barley-harvest, which was the spring of the year, Jordan overflowed all his banks. This great flood, just at that time (which Providence might have restrained for once, of which he might have ordered them to cross at another time of the year) very much magnified the power of God and his kindness to Israel. Note, Though the opposition given to the salvation of God's people have all imaginable advantages, yet god can and will conquer it. Let the banks of Jordan be filled to the brink, filled till they run over, it is as easy to Omnipotence to divide them, and dry them up, as if they were ever so narrow, ever so shallow; it is all one with the Lord.

II. That as soon as ever the feet of the priests dipped in the brim of the water the stream stopped immediately, as if a sluice had been led down to dam it up, Jos 3:15, Jos 3:16. So that the waters above swelled, stood on a heap, and ran back, and yet, as it should seem did not spread, but congealed, which unaccountable rising of the river was observed with amazement by those that live upward upon it many miles off, and the remembrance of it remained among them long after: the waters on the other side this invisible dam ran down of course, and left the bottom of the river dry as far downward, it is likely, as they swelled upward. When they passed through the red Sea, the waters were a wall on either hand, here only on the right-hand. Note, The God of nature can, when he pleases, change the course of nature, and alter its properties, can turn fluids into solids, waters into standing rocks, as, on the contrary, rocks into standing waters, to serve his own purposes. See Psa 114:5, Psa 114:8. What cannot God do? What will he not do for the perfecting of his peoples, salvation? Sometimes he cleaves the earth with rivers (Hab 3:9), and sometimes, as here, cleaves the rivers without earth. It is easy to imagine how, when the course of this strong rapid stream was arrested on a sudden, the waters roared and were troubled, so that the mountains seemed to shake with the swelling thereof (Psa 46:3), how the floods lifted up their voice, the floods lifted up their waves, while the Lord on high showed himself mightier than the noise of these many waters, Psa 93:3, Psa 93:4. With reference to this the prophet asks, Was the Lord displeased against the rivers? was thine anger against the rivers? Hab 3:8. No, Thou wentest forth for the salvation of thy people, Jos 3:13. In allusion to this, it is foretold, among the great things God will do for the gospel church in the latter days, that the great river Euphrates shall be dried up, that the way of the kings of the east may be prepared, Rev 16:12. When the time has come for Israel's entrance into the land of promise all difficulties shall be conquered, mountains shall become plains (Zec 4:7) and rivers become dry, for the ransomed of the Lord to pass over. When we have finished our pilgrimage through this wilderness, death will be like this Jordan between us and the heavenly Canaan, but the ark of the covenant has prepare us a way through it; it is the last enemy that shall be destroyed.

III. That the people passed over right against Jericho, which was, 1. An instance of their boldness, and a noble defiance of their enemies. Jericho was one of the strongest cities, and yet they dared to face it at their first entrance. 2. It was an encouragement to them to venture through Jordan, for Jericho was a goodly city and the country about it extremely pleasant; and, having that in view as their own, what difficulties could discourage them from taking possession? 3. It would increase the confusion and terror of their enemies, who no doubt strictly observed their motions, and were the amazed spectators of this work of wonders.

IV. That the priests stood still in the midst of Jordan while all the people passed over, Jos 3:17. There the ark was appointed to be, to show that the same power that parted the waters kept them parted as long as there was occasion; and had not the divine presence, of which the ark was a token, been their security, the waters would have returned upon them and buried them. there the priests were appointed to stand still, 1. To try their faith, whether they could venture to take their post, when god assigned it to them, with mountains of water over their heads. As they made a bold step when they set the first foot into Jordan, so now they made a bold stand when they tarried longest in Jordan; but they knew they carried their own protection with them. Note, Ministers in times of peril should be examples of courage and confidence in the divine goodness. 2. It was to encourage the faith of the people, that they might go triumphantly into Canaan, and fear no evil, no, not in this valley of the shadow of death (for so the divided river was), being assured of God's presence, which interposed between them and the greatest danger, between them and the proud waters, which otherwise had gone over their souls. Thus in the greatest dangers the saints are comforted with his rod and his staff, Psa 23:4.

Keil-Delitzsch: Jos 3:11-13

After this inspiriting promise, Joshua informed the people what the Lord intended to do first: " Behold, the ark of the covenant of the Lord of the whole earth will go before you into Jordan ." כּל־הארץ 'adown is a genitive dependent upon הברית ארון , the strict subordination of the construct state being loosened in this case by the article before the nomen regens . The punctuators have therefore separated it from the latter by sakeph -katon , without thereby explaining it as in opposition or giving any support to the mistaken exposition of Buxtorff and Drusius , that "the ark of the covenant is called the ruler of the whole earth."The description of Jehovah as "Lord of the whole earth,"which is repeated in Jos 3:13, is very appropriately chosen for the purpose of strengthening confidence in the omnipotence of the Lord. This epithet "exalted the government of God over all the elements of the world, that the Israelites might have no doubt that as seas and rivers are under His control, the waters, although liquid by nature, would become stable at His nod" ( Calvin ). The expression, " passeth over before you into Jordan ,"is more precisely explained in the course of the narrative: the ark of the covenant went (was carried) before the people into the river, and then stood still, as the bulwark of the people, till the passage was completed; so that the word "before"indicates the protection which it would afford.

Jos 3:12-13

" And take to you (i.e., appoint) twelve men out of the tribes of Israel, one for each tribe."For what purpose is not stated here, but is apparent from what follows (Jos 4:2.). The choice or appointment of these men was necessarily commanded before the crossing commenced, as they were to stand by the side of Joshua, or near the bearers of the ark of the covenant, so as to be at hand to perform the duty to be entrusted to them (Jos 4:3.). Joshua then concludes by foretelling the miracle itself: " It will come to pass, that when the soles of the feet of the priests who bear the ark of the Lord shall settle down in the water of the Jordan, the waters of the Jordan shall be cut off; namely, the waters flowing down from above, and shall stand still as one heap." "Shall be cut off," so as to disappear; namely, at the place where the priests stand with the ark of the covenant. This took place through the waters standing still as a heap, or being heaped up, at some distance above the standing-place. אחד נד is an accusative of more precise definition. The expression is taken from the song of Moses (Exo 15:8).

Keil-Delitzsch: Jos 3:14-16

The event corresponded to the announcement. - Jos 3:14-16. When the people left their tents to go over the Jordan, and the priests, going before the ark of the covenant, dipped their feet in the water ("the brim of the water,"Jos 3:15, as in Jos 3:8), although the Jordan was filled over all its banks throughout the whole time of harvest, the waters stood still: the waters flowing down from above stood as a heap at a very great distance off, by the town of Adam, on the side of Zarthan; and the waters flowing down to the salt sea were entirely cut off, so that the people went through the dried bed of the river opposite to Jericho. Jos 3:14-16 form one large period, consisting of three protases (Jos 3:14, Jos 3:15), the first and third of which are each of them more precisely defined by a circumstantial clause, and also of three apodoses (Jos 3:16). In the protases the construction passes from the infinitive ( בּנסע and כּבוא ) into the finite verb ( נטבּלוּ ), - a thing of frequent occurrence (see Ewald , §350). The circumstantial clause ( Jos 3:15 ), " and the Jordan was filled over all its banks all the days of harvest ,"brings out in all its fulness the miracle of the stoppage of the water by the omnipotence of God. Every attempt to explain the miracle as a natural occurrence is thereby prevented; so that Eichhorn pronounces the clause a gloss, and endeavours in this manner to get rid of it altogether. על־כּל־גּבותיו might mean full against all its banks, flowing with its banks full, or "full to the brim"( Robinson , Pal. ii. p. 262, according to the lxx and Vulg .); but if we compare Jos 4:18, "the waters of Jordan returned to their place, and went over all its banks as before,"with the parallel passage in Isa 8:7, "the river comes up over all its channels and goes over all its banks,"there can be no doubt that the words refer to an overflowing of the banks, and not merely to their being filled to the brim, so that the words must be rendered "go over the banks."But we must not therefore understand them as meaning that the whole of the Ghor was flooded. The Jordan flows through the Ghor, which is two hours' journey broad at Beisan, and even broader to the south of that (see at Deu 1:1), in a valley about a quarter of an hour in breadth which lies forty or fifty feet lower, and, being covered with trees and reeds, presents a striking contrast to the sandy slopes which bound it on both sides. In many places this strip of vegetation occupies a still deeper portion of the lower valley, which is enclosed by shallow banks not more than two or three feet high, so that, strictly speaking, we might distinguish three different banks at the places referred to: namely, the upper or outer banks, which form the first slope of the great valley; the lower or middle banks, embracing that strip of land which is covered with vegetation; and then the true banks of the river's bed (see Burckhardt , Syr. pp. 593ff., and Robinson , Pal. ii. pp. 254ff., and Bibl. Researches, pp. 333ff.). The flood never reaches beyond the lower line of the Ghor, which is covered with vegetation, but even in modern times this line has sometimes been overflowed. For example, Robinson (Pal. ii. p. 255, compared with p. 263) found the river so swollen when he visited it in 1838, that it filled its bed to the very brim, and in some places flowed over and covered the ground where the bushes grew. This rise of the water still takes place at the time of harvest in April and at the beginning of May (see at Lev 23:9.), and therefore really at the close of the rainy reason, and after the snow has been long melted upon Hermon, as it is then that the lake of Tiberias reaches its greatest height, in consequence of the rainy season and the melting of the snow, so that it is only then that the Jordan flows with its full stream into the Dead Sea ( Robinson , ii. p. 263). At this time of the year the river cannot of course be waded through even at its shallowest fords, whereas this is possible in the summer season, when the water is low. It is only by swimming that it can possibly be crossed, and even that cannot be accomplished without great danger, as it is ten or twelve feet deep in the neighbourhood of Jericho, and the current is very strong (vid., Seetzen, R. ii. pp. 301, 320-1; Rob . ii. p. 256). Crossing at this season was regarded as a very extraordinary feat in ancient times, so that it is mentioned in 1Ch 12:15 as a heroic act on the part of the brave Gadites. It may possibly have been in this way that the spies crossed and recrossed the river a few days before. But that was altogether impossible for the people of Israel with their wives and children.

It was necessary, therefore, that the Lord of the whole earth should make a road by a miracle of His omnipotence, which arrested the descending waters in their course, so that they stood still as a heap "very far," sc., from the place of crossing, " by the town of Adam" ( בּאדם must not be altered into מאדם , from Adam, according to the Keri ), "which is by the side of Zarthan." The city of Adam, which is not mentioned anywhere else (and which Luther has erroneously understood as an appellative, according to the Arabic, "people of the city"), is not to be confounded with Adamah, in the tribe of Naphtali (Jos 19:36). The town of Zarthan, by the side of which Adam is situated, has also vanished. Van de Velde and Knobel imagine that the name Zarthan has been preserved in the modern Kurn (Horn) Sartabeh , a long towering rocky ridge on the south-west of the ford of Damieh, upon which there are said to be the ruins of a castle. This conjecture is not favoured by any similarity in the names so much as by its situation. For, on the one hand, the mountain slopes off from the end of this rocky ridge, or from the loftiest part of the horn, into a broad shoulder, from which a lower rocky ridge reaches to the Jordan, and seems to join the mountains on the east, so that the Jordan valley is contracted to its narrowest dimensions at this point, and divided into the upper and lower Ghor by the hills of Kurn Sartabeh; and consequently this was apparently the most suitable point for the damming up of the waters of the Jordan (see Robinson, Bibl. Researches, pp. 293-4). On the other hand, this site tallies very well with all the notices in the Bible respecting the situation of the town of Zarthan, or Zeredetha (1Ki 7:46, compared with 2Ch 4:17): viz., at 1Ki 4:12, where Zarthan is said to have been by the side of the territory of Bethshean; also at 1Ki 7:46, where Zarthan and Succoth are opposed to one another; and at Jdg 7:22, where the reading should be צרדתה , according to the Arabic and Syriac versions. Hence Knobel supposes that Adam was situated in the neighbourhood of the present ford Damieh, near to which the remains of a bridge belonging to the Roman era are still to be found ( Lynch , Expedition). The distance of Kurn Sartabeh from Jericho is a little more than fifteen miles, which tallies very well with the expression "very far."Through this heaping up of the waters coming down from above, those which flowed away into the Dead Sea (the sea of the plain, see Deu 4:49) were completely cut off ( נכרתוּ תּמּוּ are to be taken together, so that תּמּוּ merely expresses the adverbial idea wholly, completely), and the people went over, probably in a straight line from Wady Hesbân to Jericho.

Keil-Delitzsch: Jos 3:17

But the priests stood with the ark of the covenant "in the midst of Jordan," i.e., in the bed of the river, not merely by the river, " upon dry ground , הכן ,"lit., firmando , i.e., with a firm foot , whilst all Israel went over upon dry ground, " till all the people were passed over." This could easily have been accomplished in half a day, if the people formed a procession of a mile or upwards in breadth.

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

Commentary -- Other

Critics Ask: Jos 3:17

JOSHUA 3:17 —Did Israel cross the Jordan here or not?

PROBLEM: According to Joshua 3:17 , the people crossed over the Jordan on dry ground. However, 4:5 , 10-11 indicate that they had not yet crossed the river. How can these verses be reconciled?

SOLUTION: In 3:17 , Joshua records that the priests who were carrying the ark of the covenant stood in the middle of the river while the people crossed over on dry ground. Chapter 4 begins with the statement, “And it came to pass, when all the people had completely crossed over the Jordan, that the Lord spoke to Joshua.” The passage then goes on to describe how Joshua, according to the command of the Lord, directed twelve men, one from each tribe, to go back to the spot where the priests were still standing with the ark in order to dig up twelve stones from the midst of the river bed. Verses 10 and 11 describe how the priests, who were carrying the ark of the covenant, finally left their spot in the middle of the river bed after everything had been completed which the Lord had commanded Joshua.   

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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_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

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_____. No Time for Neutrality. Wheaton: Scripture Press, Victor Books, 1981.

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_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Constable, Thomas L. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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_____. "The Tablets From Ugarit and Their Importance for Biblical Studies." Biblical Archaeology Review 9:5 (September-October 1983):62-72.

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_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

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Review 12:1 (January-February 1986):43, 49-53.

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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.