Text -- Joshua 4:12-24 (NET)

4:12 The Reubenites, Gadites, and the half-tribe of Manasseh crossed over armed for battle ahead of the Israelites, just as Moses had instructed them. 4:13 About forty thousand battle-ready troops marched past the Lord to fight on the plains of Jericho. 4:14 That day the Lord brought honor to Joshua before all Israel. They respected him all his life, just as they had respected Moses. 4:15 The Lord told Joshua, 4:16 “Instruct the priests carrying the ark of the covenantal laws to come up from the Jordan.” 4:17 So Joshua instructed the priests, “Come up from the Jordan!” 4:18 The priests carrying the ark of the covenant of the Lord came up from the middle of the Jordan, and as soon as they set foot on dry land, the water of the Jordan flowed again and returned to flood stage. 4:19 The people went up from the Jordan on the tenth day of the first month and camped in Gilgal on the eastern border of Jericho. 4:20 Now Joshua set up in Gilgal the twelve stones they had taken from the Jordan. 4:21 He told the Israelites, “When your children someday ask their fathers, ‘What do these stones represent?’ 4:22 explain to your children, ‘Israel crossed the Jordan River on dry ground.’ 4:23 For the Lord your God dried up the water of the Jordan before you while you crossed over. It was just like when the Lord your God dried up the Red Sea before us while we crossed it. 4:24 He has done this so all the nations of the earth might recognize the Lord’s power and so you might always obey the Lord your God.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 4:13

Either, before the ark, or, in the presence of God who observed whether they would keep their covenant made with their brethren, or not.

Wesley: Jos 4:16

For being now in the middle, and deepest place of the river, they are most properly said to go up to the land.

Wesley: Jos 4:17

Who stayed contentedly in the river, 'till God by Joshua called them out.

Wesley: Jos 4:18

Returned into their proper channel, according to their natural and usual course.

Wesley: Jos 4:19

Namely, of Nisan, which wanted but five days of forty years from the time of their coming out of Egypt, which was on the fifteenth day of this month. So punctual is God in the performing of his word, whether promised or threatened. And this day was very seasonable for the taking up of the lambs which were to he used four days after, according to the law, Exo 12:3, Exo 12:6.

Wesley: Jos 4:19

A place afterwards so called, Jos 5:9.

Wesley: Jos 4:20

Probably in order, like so many little pillars, to keep up the remembrance of this miraculous benefit.

Wesley: Jos 4:23

That is, myself and Caleb, and all of us here present; for this benefit, though done to their fathers, is justly said to be done to themselves, because they were then in their parent's loins. It greatly magnifies later mercies, to compare them with former mercies; for hereby it appears, that God is the same yesterday, today and forever.

JFB: Jos 4:12-13

There is no precedency to the other tribes indicated here; for there is no reason to suppose that the usual order of march was departed from; but these are honorably mentioned to show that, in pursuance of their promise (Jos 1:16-18), they had sent a complement of fighting men to accompany their brethren in the war of invasion.

JFB: Jos 4:13

That part of the Arabah or Ghor, on the west, is about seven miles broad from the Jordan to the mountain entrance at Wady-Kelt. Though now desert, this valley was in ancient times richly covered with wood. An immense palm forest, seven miles long, surrounded Jericho.

JFB: Jos 4:14-17

It appeared clear from the chief part he acted, that he was the divinely appointed leader; for even the priests did not enter the river or quit their position, except at his command; and thenceforward his authority was as firmly established as that of his predecessor.

JFB: Jos 4:18

Their crossing, which was the final act, completed the evidence of the miracle; for then, and not till then, the suspended laws of nature were restored, the waters returned to their place, and the river flowed with as full a current as before.

JFB: Jos 4:19

That is, the month Nisan, four days before the passover, and the very day when the paschal lamb required to be set apart, the providence of God having arranged that the entrance into the promised land should be at the feast.

JFB: Jos 4:19

The name is here given by anticipation (see on Jos 5:9). It was a tract of land, according to JOSEPHUS, fifty stadia (six and one-half miles) from Jordan, and ten stadia (one and one-fourth miles) from Jericho, at the eastern outskirts of the palm forest, now supposed to be the spot occupied by the village Riha.

JFB: Jos 4:20-24

Probably to render them more conspicuous, they might be raised on a foundation of earth or turf. The pile was designed to serve a double purpose--that of impressing the heathen with a sense of the omnipotence of God, while at the same time it would teach an important lesson in religion to the young and rising Israelites in after ages.

Clarke: Jos 4:12

The children of Reuben, and - Gad - Concerning the numbers of these tribes that stayed behind to take care of the women, children, and cattle, and which amounted to 70,580 men, see the note on Num 32:17

Clarke: Jos 4:12

Passed over armed - See the note on Jos 1:14.

Clarke: Jos 4:14

The Lord magnified Joshua - See the note on Jos 3:7.

Clarke: Jos 4:18

The waters of Jordan returned unto their place - It is particularly remarked by the sacred historian, that as soon as the soles of the priests’ feet touched the water, the stream of the Jordan was cut off, Jos 3:15, and the course of the river continued to be inverted all the time they continued in its channel; and that as soon as the soles of their feet had touched the dry land, on their return from the bed of the river, the waters immediately resumed their natural course. All this was done by the sovereign influence of that God whose presence was represented by the ark of the covenant.

Clarke: Jos 4:19

On the tenth day of the first month - As the Israelites left Egypt on the fifteenth day of the first month, A.M. 2513, (see Exodus 14:1-31), and they entered into Canaan the tenth of the first month, A.M. 2553, it is evident that forty years, wanting five days, had elapsed from the time of their exodus from Egypt to their entrance into the promised inheritance

Clarke: Jos 4:19

Encamped in Gilgal - That is, in the place that was afterwards called Gilgal, see Jos 5:9; for here the name is given it by anticipation. In Hebrew, גל gal signifies to roll; and the doubling of the root, גלגל galgal or gilgal , signifies rolling round and round, or rolling off or away, because, in circumcising the children that had been born in the wilderness, Joshua rolled away, rolled off completely, the reproach of the people. From this time Gilgal became a place of considerable eminence in the sacred history

1.    It was the place where the Israelitish camp rested the first night of their entering into that land which had been promised to their fathers from the days of Abraham

2.    It was the place in which Joshua circumcised all the people who had been born in the wilderness, during the forty years of their wandering, after they left Egypt

3.    It was the place in which Joshua had what we might term his fortified camp, and to which he and his army constantly returned after each of their expeditions against the inhabitants of the land

4.    It appears to have been the place where all the women, children, cattle, and goods, etc., were lodged, probably during the whole of the Canaanitish war

5.    It was the place where they celebrated the first passover they kept in the promised land

6.    It was the place where Saul, the first king of Israel, was proclaimed

7.    There the manna ceased to fall. And

8.    There the ark was fixed till, after the conquest of the country, it was removed to Shiloh. Gilgal was about ten furlongs from Jericho, and fifty from Jordan: Jericho being on the west, and Jordan on the east, Gilgal being between both. See Josephus, De Bello, etc., lib. v., c. 4, and Calmet on this place. Calmet supposes there was neither city nor town here before the arrival of the Israelites.

Clarke: Jos 4:20

Those twelve stones - It is very likely that a base of mason-work was erected of some considerable height, and then the twelve stones placed on the top of it; and that this was the case both in Jordan and in Gilgal: for twelve such stones as a man could carry a considerable way on his shoulder, see Jos 4:5, could scarcely have made any observable altar, or pillar of memorial: but erected on a high base of mason-work they would be very conspicuous, and thus properly answer the end for which God ordered them to be set up.

Clarke: Jos 4:22

Then ye shall let your children know - The necessity of an early religious education is inculcated through the whole oracles of God. The parents who neglect it have an awful account to give to the Judge of quick and dead.

Clarke: Jos 4:24

That all the people of the earth might know - It is very likely that כל עמי הארץ col ammey haarets means simply, all the people of this land - all the Canaanitish nations, to whom, by the miracles wrought in behalf of his people, he intended to show his eternal power and Godhead, the excellence of his protection, and the unavailableness of human might against his omnipotence; and the miracles he wrought for this people, in the sight of the heathen, were well calculated to make these things known

1.    God intends that his religion should be maintained and propagated in the earth; therefore he has given a revelation of himself to men, that it may be taught in the world; and he particularly requires that parents should be diligent and fervent in teaching their children the knowledge of his name

2.    This is one great use of the ordinances of the Gospel, and the rites of religion. They are all significators of sacred things, and point out matters of infinite importance beyond themselves

3.    A spirit of inquiry is common to every child: the human heart is ever panting after knowledge; and if not rightly directed when young, will, like that of our first mother, go astray after forbidden science

4.    If we wish our children to be happy we should show them where happiness is to be found. If we wish them to be wise, we should lead them unto God by means of his word and ordinances. It is natural for a child to inquire, "What do you mean by this baptism? - by this sacrament? - by praying - by singing psalms and hymns?"etc. And what fine opportunities do such questions give pious and intelligent parents to instruct their children in every article of the Christian faith, and in every fact on which these articles are established! Oh why is this neglected, while the command of God is before our eyes, and the importance of the measure so strikingly obvious?

Calvin: Jos 4:12

12.And the children of Reuben, etc He makes mention of the expedition of the two tribes and half tribe, as they did not set out to engage in warfare on their own private account, but to assist their brethren, by whose valor their own possession had been obtained in seizing the land of Canaan. Moses had laid them under this obligation, and they had bound themselves by oath that they would accompany the rest of the people till all should have obtained a quiet settlement.

They again made the same promise when the camp was about to be moved as we saw in Jos 1:0. But from the narrative here we gather that only a part was selected, for the number amounts only to forty thousand, that is, a third, or about a third of the number ascertained by the census taken shortly before. Now, as they are everywhere said to have performed their promise, it may be probably conjectured that it was not the intention of Moses strictly to insist that all who had assented should leave their wives and children, and do military service in the land of Canaan till it was wholly subdued. And certainly it would have been harsh and cruel to leave an unwarlike multitude unprotected in the midst of many hostile nations. Nor would the remains of the enemy, assisted by neighboring nations, have long failed to take advantage of such an opportunity to avenge themselves by massacring the women and children. It was necessary, therefore, in a country not yet sufficiently pacified, permanently to retain a force sufficient to prevent incursions. Moses was not of so stern a nature as not to consult for the helpless. Nay, his prudence and equity would never have allowed him to leave a territory lately seized by arms unoccupied by a body of troops.

We may add, that such an immense concourse would have impeded rather than assisted the acquisition of the land of Canaan. All which Moses required, therefore, was simply that the Reubenites and Gadites should not, while their brethren were engaged in carrying on the war, remain indolently at home and eat their food at ease without giving any assistance to those to whom they were indebted for having obtained the inheritance. And the good faith of the forty thousand was approved by their not declining the burdens, toils, and perils of warfare, while the remainder of their own tribes were enjoying quiet. They might readily have alleged that they were as well entitled as the others to exemption, but in proceeding with alacrity after the levy was made, to obey the orders given them, without envying the immunity given to their brethren, they show that they were voluntarily and heartily disposed to do their duty. At the same time, it is not doubtful that by accepting the flower of their tribes, the handle for complaint and quarrel was cut off. For it could not justly have been maintained that not even the aged and worn out, or the young and feeble, were to be spared. Some, perhaps, may be inclined to conjecture that the army was raised not by choice but by lot, though it rather seems to me that all who were most robust and best able to bear fatigue were enrolled.

Calvin: Jos 4:14

14.On that day the Lord magnified, etc It was not indeed the principal end of the miracle to proclaim Joshua’s pre-eminence in power and authority, but as it greatly concerned the public interest, that the government of Joshua should be firmly established, it is justly set down as an additional instance of the divine favor, that he was, so to speak, adorned with sacred insignia to render him venerable in the eyes of the people, and prevent any one from presuming to despise him. For a promiscuous multitude, not ruled by a head, breaks up and falls away of its own accord. The Lord, therefore, to provide for the safety of his people, distinguished Joshua by a special mark declaratory of his vocation.

From this passage we may learn that God specially recommends to us all those through whose hands he displays his excellent working, and requires us to give them due honor and reverence. When it is said that the people feared Joshua as they had feared Moses, should any one object that the statement is refuted by the many sedition’s and tumults which they stirred up against him, not only wantonly but furiously, it is easy to answer, that it does not apply to the whole period from their departure out of Egypt, but only refers to that when subdued by plagues and softened down, they began to be duly obedient to Moses. For what is now described is a tranquil government, as if they had laid aside their ancient perverseness, more especially when the turbulent parents were dead and a better race had succeeded. Accordingly, we do not read that there was any difficulty in ruling and turning them. I now only briefly advert to what I have already explained. For when Joshua at the outset exhorted them to obedience, they said that they would be obedient as they had been to Moses.

Calvin: Jos 4:16

16.Command the priests, etc Here it is shown more clearly how meekly and calmly the priests yielded implicit obedience to the divine command, for they did not move a foot until Joshua ordered the signal to retire. But as it was an instance of rare virtue to be thus modest and obedient, so the fatherly kindness of God is conspicuous in this, that he condescended to direct and govern almost every step in their progress by his own voice, lest any perplexity might occur to retard them.

Next follows a more conspicuous confirmation of the miracle; for as soon as they climbed the opposite bank, the Jordan began again to flow as usual. Had it not returned to its former state, and indeed, suddenly, many would have imagined the cause of the change to be hidden but fortuitous. But when God displays his power and favor at minute intervals of time all doubt is removed. The moment the feet of the priests were made wet the Jordan retired; now on their departure he recovers his free course, and that at the very instant when they reached the bank. For the term dry here means that part which was not covered by the overflow. ⁵² Thus the river, though dumb, ⁵³ was the best of heralds, proclaiming with a loud voice that heaven and earth are subject to the God of Israel.

Calvin: Jos 4:19

19.And the people came up, etc Why the day on which they entered the land, and first encamped in it, is marked, we shall see in next chapter. But the name of Gilgal is given to the first station by anticipation, for this new name was afterwards given to it by Joshua on the renewal of circumcision; its etymology will be explained in its own place. Moreover, the thing here principally treated of is the monument of twelve stones; for though it was formerly mentioned, a kind of solemn dedication is now related, namely, that Joshua not only erected a mound, but called the attention of the people to its use in enabling fathers to keep the memory of the divine goodness alive among their children. From his introducing the children asking, What mean these stones? we infer that they were arranged so as to attract the notice of spectators. For had they been heaped together at random without any order, it would never have come into the mind of posterity to inquire concerning their meaning. There must therefore have been something so remarkable in their position as not to allow the sight to be overlooked.

Moreover, because the covenant by which God had adopted the race of Abraham was firm in an uninterrupted succession for a thousand generations, the benefit which God had bestowed on the deceased fathers is, on account of the unity of the body, transferred in common to their children who were born long after. And the continuation must have more strongly awakened their attention, inasmuch as posterity were in this way reminded that what had long ago been given to their ancestors belonged to them also. The answer of the parents would have been coldly listened to had the divine favor been confined to a single day. But when the sons’ sons hear that the waters of Jordan were dried up many ages before they were born, they acknowledge themselves to be the very people towards whom that wonderful act of divine favor had been manifested. The same account is to be given of the drying up of the Red Sea, though the event was not very ancient. It is certain that of those who had come out of Egypt, Caleb and Joshua were the only survivors, and yet he addresses the whole people as if they had been eye-witnesses of the miracle. God dried up the Red Sea before our face; in other words, it was done in virtue of the adoption which passed without interruption from the fathers to the children. Moreover, it was worth while to call the passage of the Red Sea to remembrance, not only that the similarity of the miracle might cause belief, but that on hearing the story of the Jordan, that former miracle might be at the same time renewed, although no visible symbol of it was present to the eye.

Calvin: Jos 4:24

24.That all people of the earth might know, etc He states that God had put forth that manifestation of his power that it might not only be proclaimed among his own people, but that the form of it might spread far and wide among the nations. For although it pleased him that his praise should dwell in Zion, it pleased him also that his works should so far be made known to strangers that they might be forced to confess that he is the true God, and compelled unwillingly to fear him whom they had willingly contemned, as it is said in the song of Moses, (Deu 32:31) “Our enemies are judges.” For he means that unbelievers, whether they will or not, have this confession extorted from them by a knowledge of the works of God. But as it did not at all profit them to know how great the might of God was, Joshua distinguishes them from the Israelites, to whom he attributes a special knowledge, namely, that which begets serious fear of God. That the nations may know, he says; but that thou may fear thy God. Therefore while unbelievers extinguish the light by their darkness, let us learn from considering the works of God to advance in his fear. He says all days, because the favor here spoken of was diffused over several generations.

TSK: Jos 4:12

the children : Jos 1:14; Num 32:20-32

TSK: Jos 4:13

prepared for war : or, ready armed, Eph 6:11

to the plains : Jos 5:10; 2Ki 25:5; Jer 39:5, Jer 52:8

TSK: Jos 4:14

magnified : Jos 1:16-18, Jos 3:7; 1Co 10:2

they feared him : Exo 14:31; 1Sa 12:18; 1Ki 3:28; 2Ch 30:12; Pro 24:21; Rom 13:4

TSK: Jos 4:16

Jos 3:3-6; Exo 25:16-22; Rev 11:19

TSK: Jos 4:17

Come ye up : Gen 8:16-18; Dan 3:26; Act 16:23, Act 16:35-39

TSK: Jos 4:18

the soles : Jos 3:13, Jos 3:15

lifted up : Heb. plucked up

that the waters : As soon as the priests and the ark were come up out of Jordan, the waters of the river, which had stood on a heap, flowed down according to their natural and usual course, and again soon filled the channel. This make it abundantly evident, that the miraculous change which had been given to the river was not from any secret natural cause, but solely by the power of God, and for the sake of his chosen people; for when Israel’ s host had passed through, and the token of his presence was removed, immediately the waters went forward again, so that if it be asked, ""What aileth thee, O Jordan, that thou wast driven back?""it must be answered, it was in obedience to the God of Israel, and in kindness to the Israel of God. Exo 14:26-28

and flowed : Heb. went, Jos 3:15; 1Ch 12:15; Isa 8:8

TSK: Jos 4:19

first month : Exo 12:2, Exo 12:3

Gilgal : That is, the place afterwards called Gilgal; for it is so called here by anticipation. It was about ten furlongs east from Jericho, and fifty west from the Jordan. See Josephus and Calmet. Jos 5:9, Jos 10:6, Jos 10:43, Jos 15:7; 1Sa 11:14, 1Sa 11:15, 1Sa 15:33; Amo 4:4, Amo 5:5; Mic 6:5

TSK: Jos 4:20

Jos 4:3, Jos 4:8

TSK: Jos 4:21

When your : Jos 4:6; Psa 105:2-5, Psa 145:4-7

in time to come : Heb. to-morrow

TSK: Jos 4:22

Jos 3:17; Exo 14:29, Exo 15:19; Psa 66:5, Psa 66:6; Isa 11:15, Isa 11:16, Isa 44:27, Isa 51:10; Rev 16:12

TSK: Jos 4:23

as the Lord : The parents must take that occasion to tell their children of the drying up of the Red Sea forty years before: ""As the Lord your God did to the Red Sea.""It greatly magnifies later mercies to compare them with those before enjoyed; for, by making the comparison, it appears that God is the same yesterday, to-day, and forever. Later blessings should also bring to remembrance former mercies, and revive thankfulness for them.

which he dried : Exo 14:21; Neh 9:11; Psa 77:16-19, Psa 78:13; Isa 43:16, Isa 63:12-14

TSK: Jos 4:24

all the people : Exo 9:16; Deu 28:10; 1Sa 17:46; 1Ki 8:42, 1Ki 8:43; 2Ki 5:15, 2Ki 19:19; Psa 106:8; Dan 3:26-29, Dan 4:34, Dan 4:35, Dan 6:26, Dan 6:27

that it is : Exo 15:16; 1Ch 29:12; Psa 89:13

ye might : Exo 14:31, Exo 20:20; Deu 6:2; Psa 76:6-8, Psa 89:7; Jer 10:6, Jer 10:7, Jer 32:40

for ever : Heb. all days

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 4:13

The plains of Jericho, consisting of the higher terrace of the Jordan valley, are almost seven miles broad. The mountains of Judaea here recede somewhat from the river, and leave a level and fertile space, which, at the time of Joshua’ s invasion, was principally occupied by a forest of palms. Hence, the name "city of palms,"Deu 34:3.

Barnes: Jos 4:15

The passage of the priests to the further bank had been already referred to, Jos 4:11; but the writer, in observance of his general plan (compare introductory remarks to Josh. 3), re-introduces it here as the leading feature in the concluding section of his account, and (as before) with mention of God’ s special direction about it. The statement that on the removal of the ark the waters of Jordan at once returned to their former level Jos 4:18, heightens the impression which is especially inculcated throughout - that the whole transaction was extraordinary and miraculous. The details and incidents of the passage are no doubt open to manifold discussion: but all such discussion will be futile unless it proceed throughout on the admission that we have here before us the record of a distinctly supernatural interposition: compare the introduction to the Book of Joshua.

Barnes: Jos 4:19

Gilgal, mentioned here by anticipation (compare Jos 5:9), the modern Jiljulieh (Conder), was on rising ground (compare Jos 5:3), and, according to Josephus, nearly five miles from the river, and consequently about two from the city itself. The site of the camp was no doubt fortified by Joshua, as it constituted for some time the abiding foothold in Canaan, from where he sallied forth to subdue the country. It was also the place of safety where the ark, and no doubt also the women, children, cattle, and other property of the people were left. Hence, the demolition of Jericho and Ai, strong fortresses in the neighborhood of Gilgal, was no doubt dictated by sound policy as well as by religious obligations.

Poole: Jos 4:13

Either,

1. Before the ark, by which they, as well as the rest, passed when they went over Jordan. Or,

2. In the presence of God, who diligently observed whether they would keep their promise and covenant made with their brethren, or not.

Poole: Jos 4:16

For being now in the middle, and lowest, and deepest place of the river, (of which See Poole "Jos 3:17" ,) they are most properly said to ascend or go up to the land; which word is thrice used ill this and the two next following verses.

Poole: Jos 4:17

The priests staid contentedly in the river, till God by Joshua called them out.

Poole: Jos 4:18

The waters came down from their heaps, and returned with all convenient speed into their proper channel, according to their natural and usual course.

Poole: Jos 4:19

The first month, to wit, of Nisan, which wanted but five days of forty years from the time of their coming out of Egypt, which was on the fifteenth day of this month; so punctual is God in the performing of his word, whether promised or threatened. And this day was very seasonable for the taking up of the lambs, which were to be used four days after, according to the law, Exo 12:3,6 .

Gilgal a place so called hereafter upon a following occasion, Jos 5:9 . So here it is an anticipation.

Poole: Jos 4:20

Which most probably were placed severally and in order, like so many little pillars, which was most proper to keep remembrance of this miraculous benefit vouchsafed to this people.

Poole: Jos 4:23

Before us i.e. myself and Caleb, and all of us here present; for this benefit, though done to their fathers, is justly and rightly said to be done to themselves, because they were then in their parents’ loins; and their very being, and all their happiness, depended upon that deliverance.

Haydock: Jos 4:12

Them. (Chap. i. 14., and Numbers xxxii. 28.) Forty thousand were only chosen. (Haydock)

Haydock: Jos 4:13

Bands. Hebrew, "prepared for war passed over, before the Lord, unto battle, to the plains of Jericho." (Haydock) ---

These formed the van-guard. ---

Plains. Hebrew harboth, which is translated desert, Jeremias lii. 8. A large plain, fit for pasturage, extended from the city to the Jordan, on the east side. (Calmet)

Haydock: Jos 4:14

In, &c. Josue recapitulates how this miracle established his authority, and how he was ordered to command the priests to come up from the midst of the Jordan, after the people had all got to the other side, and the stones were fixed, to denote where the ark had stood, like a wall, to hinder the waters from rushing down. (Haydock)

Haydock: Jos 4:19

Month of the ecclesiastical year. They had left Egypt on the 15th of Nisan, so that they had spent forty years, within five days, on their journey. (Calmet)

Haydock: Jos 4:20

Galgal. It received its name afterwards, chap. v. 9. It lay in a direct line from Jericho to the Jordan eastwards, being ten stadia from the former, and fifty from the latter place. Josue had his camp here while he subdued the kings of Chanaan, (Calmet) as it had plenty of water and wood in its environs; (Menochius) though perhaps at this time, there were no houses. Saul was here recognized king of all Israel, 1 Kings xi. 14. Tertullian (contra Marc. iv.) supposes that the twelve stones were placed on the ark, in arcam, which is not at all probable. (Calmet) ---

But they might be erected in its vicinity, and that may perhaps be the meaning of the author. (Haydock) ---

R. Levi says the stones were placed near the ark, that all Israel might see them thrice a year. Josephus believes that an altar was formed of them.

Gill: Jos 4:12

And the children of Reuben, and the children of Gad, and half the tribe of Manasseh,.... Who were settled on the other side Jordan, in the countries taken from Sihon and Og:

passed over armed before the children of Israel; the rest of the tribes:

as Moses spake unto them; or ordered them, and as they promised they would, Num 32:17.

Gill: Jos 4:13

About forty thousand prepared for war,.... Accoutred with proper armour to defend themselves, and their brethren, and annoy their enemies: this is to be understood of such a number of the above mentioned tribes; otherwise the number of all Israel that went over Jordan, even armed or fighting men, besides women and children, were five hundred thousand or more. Now though the number of men fit for war, of these tribes, were an hundred thirty thousand, who were all, according to the original agreement, under obligation to go with their brethren over Jordan into Canaan's land, and continue with them until it was subdued, and they had rest in it; yet Joshua took no more than about forty thousand of them, who we may suppose were select men, and fit for his purpose; the rest were left to look after their flocks, their families, and their lands: these

passed over before the Lord unto battle; over Jordan, before the ark of the Lord, as that stood in Jordan, bore by the priests there, being ready to engage in battle whenever it was necessary: and they went on with their brethren

to the plains of Jericho; to a place afterwards called Gilgal; see Jos 4:19. The Septuagint version is, to the city Jericho.

Gill: Jos 4:14

On that day the Lord magnified Joshua in the sight of Israel,.... Made him great and honourable in their esteem, by doing what he foretold would be done, dividing the waters of Jordan, drying up the river to make a passage for them through it, as on dry land:

and they feared him, as they feared Moses, all the days of his life; had a reverend esteem of him, and affection for him, and yielded obedience to him all his days; see Exo 14:31.

Gill: Jos 4:15

And the Lord spake unto Joshua,.... When all the people had passed over jordan:

saying; as follows.

Gill: Jos 4:16

Command the priests that bear the ark of the testimony,.... In all places before, in this history, the ark is called the ark of the covenant, here the ark of the testimony, which signifies the same thing, the law; which was both the covenant between God and the people, and a testimony of his will unto them; the Septuagint version has both words:

that they come up out of Jordan; where they stayed until all the people passed over, for the encouragement of them, and until they received this order.

Gill: Jos 4:17

Joshua therefore commanded the priests,.... In obedience to the Lord, and sent them an order:

saying; as follows:

come ye up out of Jordan; from the midst of the river to the bank of it, which was properly an ascent.

Gill: Jos 4:18

And it came to pass, when the priests that bare the ark of the covenant of the Lord were come up out of the midst of Jordan,.... According to the command of Joshua in the name of the Lord:

and the soles of the priests' feet were lift up upon the dry land; and set upon it, on the bank of Jordan, and shores of the land of Canaan:

that the waters of Jordan returned unto their place; those that came from above, and had stood on an heap, gradually came down into the channel, and those below that were cut off returned:

and flowed over all his banks, as they did before; and usually did at this time of the year, see Jos 3:15; so that there was no decrease or loss of the waters by their failing, and being cut off.

Gill: Jos 4:19

And the people came up out of Jordan,.... The channel of it, to the shore:

on the tenth day of the first month; the month Nisan or Abib, which from the time of Israel's coming out of Egypt was appointed the first month of the year, Exo 12:2; on the fifteenth of which month they came out of Egypt, having kept the passover on the fourteenth at even; so that their coming out of Egypt, to their entrance into Canaan, was just forty years, wanting five days. This tenth day was the day in which the passover was taken from the flock, and kept till the fourteenth, on which day the children of Israel kept their first passover in Canaan, in the plains of Jericho, Jos 5:10,

and encamped in Gilgal, in the east border of Jericho; it has its name here by anticipation, for it was so named after this for a reason given, Jos 5:9; It was, according to Josephus ^l, ten furlongs, or a mile and a quarter, from Jericho. Jerom says ^m, there was shown in his time a desert place two miles from Jericho, had in wonderful esteem by men of that country, which he suggests was this place; as it was had in great veneration, both by the worshippers of the true God, and by idolaters, for many ages.

Gill: Jos 4:20

And those twelve stones which they took out of Jordan,.... The twelve men who were sent there for that purpose, and took them from thence, and brought them hither, Jos 4:3,

did Joshua pitch in Gilgal; set them in rows, or one upon another, and made a pillar of them commemorative of their passage over Jordan into the land of Canaan: according to Josephus ⁿ, he made an altar of these stones; and Ben Gersom is of opinion, that they were placed in the sanctuary by the ark, though not in it; which yet was the sentiment of Tertullian ^o, but very improbable; since that ark was not capable of such a number of large stones; and it must be a very large ark or chest, if one could be supposed to be made on purpose for them; but it is most likely they were erected in form of a pillar or statue, in memory of this wonderful event, the passage of Israel over Jordan, see Jos 4:7; they may be considered as emblems of the twelve apostles of Christ, and their ministrations and writings; their number agrees, and so does the time of their appointment to go into all the world, and preach the Gospel, which was after the resurrection of Christ, typified by the passage of Joshua over Jordan, and out of it; the name of one of them, and he a principal one, was Peter or Cephas, which signifies a stone; and all of them in a spiritual sense were lively stones, chosen and selected from others, and called by grace, and were very probably most, if not all of them, baptized in this very place, Bethabara, from whence these stones were taken; and were like them unpolished, as to external qualifications, not having an education, and being illiterate, but wonderfully fitted by Christ for his service; and were not only pillars, as James, Cephas, and John, but in some sense foundation stones; as they were the instruments of laying Christ ministerially, as the foundation of salvation, and of preaching the fundamental truths of the Gospel, in which they were constant and immovable; and their ministry and writings, their Gospels and epistles, are so many memorials of what Christ, our antitypical Joshua, has done for us in passing over Jordan's river, or through death; finishing thereby transgression and sin, obtaining peace, pardon, righteousness, and salvation, opening the way to the heavenly Canaan, abolishing death, and bringing life and immortality to light.

Gill: Jos 4:21

And he spoke unto the children of Israel, saying,.... At the same time he set up the stones:

when you children shall ask their fathers in time to come, saying,

What mean these stones? See Gill on Jos 4:6.

Gill: Jos 4:22

Then ye shall let your children know,.... The meaning of the erection of these stones, acquaint them with the whole history, the meaning of which they are designed to perpetuate:

saying, Israel came over this Jordan on dry land; and if they should ask how that could possibly be done, or if they did not, they were to inform them by what means it was brought about, as follows.

Gill: Jos 4:23

For the Lord your God dried up the waters of Jordan from before you, until ye were passed over,.... As this is supposed to be said in future time, and to persons who were not upon the spot when this was done, and so entirely ignorant of the affair; it is not to be understood of them personally, but of the same people they were of, the people of Israel in former times, of their ancestors, and of them in them; the benefits of which they enjoyed by possessing the land of Canaan their fathers were at this time introduced into:

as the Lord your God did to the Red sea, which he dried up from before us, until we were gone over; for though the generation of men, for the most part, was dead, that passed through the Red sea; yet as Joshua himself, and Caleb and Eleazar, and it may be some others that were not among the murmurers, were still living, for whom that miracle was wrought, this way of speaking is very properly made use of; and especially when it is observed, that there were many of the present generation then young, which passed over, and even those unborn were in and represented by their ancestors, and who enjoyed the advantages of that wonderful mercy; so these two strange events are joined together, as instances of divine power and goodness, in Psa 114:3.

Gill: Jos 4:24

That all the people of the earth might know the hand of the Lord, that it is mighty,.... Even almighty, and can do that which is marvellous and surprising, and above the power of nature to effect; things unsearchable and past finding out, which cannot be expressed, or conceived how and by what means they are brought about; this the very Heathens would own and acknowledge when they should see these stones, and be told the meaning of them, or should hear of this amazing event:

that ye might fear the Lord your God for ever; as the above mentioned end was to be answered among the people of the earth by these stones, this among the people of Israel; who upon sight of them would call to mind the power and goodness of God, which would serve to keep an awe of his majesty on their mind, a due reverence of him and his greatness, and engage them to fear, serve, and worship him; who by such acts as these had abundantly showed himself to be the only true and living God, and the covenant God of them his people Israel; the Septuagint version is,"that ye may worship the Lord your God in every work.''

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 4:13

¹ tn Heb “men equipped for battle.”

² tn Heb “for war.”

³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Jos 4:14

¹ tn Heb “feared.”

² tn Heb “all the days of his life.”

³ tn Heb “had feared.”

NET Notes: Jos 4:16

¹ tn Traditionally, “the ark of the testimony,” another name for the ark of the covenant. The Hebrew term עֵדוּת (’edut, “testimony” or “witness”) here refers to the Mosaic covenant and the body of stipulations contained within it (see HALOT 2:791).

NET Notes: Jos 4:18

¹ tn Heb “and the soles of the feet of the priests were brought up to the dry land.”

² tn Heb “and the waters of the Jordan returned to their place and went as formerly over their banks.”

sn Verses 15-18 give a more detailed account of the priests’ crossing that had been briefly described in v. 11.

NET Notes: Jos 4:19

¹ sn The first month was the month Abib (= late March-early April in the modern calendar). The Passover in Egypt also occurred on the tenth day of the first month (Exod 12:2; 13:4).

² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Jos 4:20

¹ tn Heb “these,” referring specifically to the twelve stones mentioned in vv. 3-7.

NET Notes: Jos 4:21

¹ tn Heb “What are these stones?”

NET Notes: Jos 4:22

¹ tn Heb “make known.”

² tn Heb “crossed this Jordan”; the word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.

NET Notes: Jos 4:23

¹ tn Heb “just as the Lord your God did to the Red Sea when he dried [it] up before us while we crossed over.”

NET Notes: Jos 4:24

¹ tn Heb “in order that.”

² tn Or “peoples.”

³ tn Heb “know the hand of the Lord that it is strong.”

⁴ tn Heb “fear.”

Geneva Bible: Jos 4:13

About forty thousand prepared for war passed over before the ^{( f )} LORD unto battle, to the plains of Jericho.

^{( f )} That is, before the Ark.

Geneva Bible: Jos 4:16

Command the priests that bear the ^{( g )} ark of the testimony, that they come up out of Jordan.

^{( g )} Because the ark testified God's presence, and the tables of the Law contained in it signified God's will toward his people.

Geneva Bible: Jos 4:19

And the people came up out of Jordan on the tenth [day] of the ^{( h )} first month, and encamped in Gilgal, in the east border of Jericho.

^{( h )} Called Abib or Nisan, containing part of March and part of April.

Geneva Bible: Jos 4:24

That all the people of the ^{( i )} earth might know the hand of the LORD, that it [is] mighty: that ye might fear the LORD your God for ever.

^{( i )} God's benefits serve as a further condemnation to the wicked, and stir up his own to reverence and obey him.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 4:1-24

1 Twelve men are appointed to take twelve stones for a memorial out of Jordan.

9 Twelve other stones are set up in the midst of Jordan.

10 The people pass over.

14 God magnifies Joshua.

15 The priests commanded to come out of Jordan.

20 The twelve stones are pitched in Gilgal.

Maclaren: Jos 4:10-24

Joshua 4:10-24

This chapter is divided into two sections. The first (from Joshua 4:5, 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, has as its main subject the bringing up of the twelve memorial stones from the bed of Jordan; the second (Joshua 4:15 to the end) gives the conclusion of the whole incident. The plan of arrangement, already pointed out in a former chapter, is very plain in this. Each section has God's commands to Joshua, Joshua's to the people, and the execution of these. To each is appended a summary, which anticipates the more detailed particulars that follow. Our text begins in the middle of the first section, but we must glance at the preceding verses. These tell how, when the people were all across, Joshua, who had apparently remained on the eastern bank with the twelve representatives of the tribes, received God's command to tell these the purpose for which they had been chosen, and to set them to execute it. This additional instruction is the explanation of the apparent discrepancy between Joshua 3:12, 4:2. Joshua 4:8 tell Joshua's communication of the instructions to the men; Joshua 4:8 narrates the execution of them by each man's wrenching up from the river's bed a great stone, with which he toiled through the muddy ooze to the western shore, and thence over the hot plain to Gilgal, where the host camped; Joshua 4:9 tells that twelve other stones were set up where the priests had stood, and were visible at some time after date, when it was written; but when that was, or whether the verse is part of the original or a later note, we cannot say. At any rate, there were two memorials, one on the bank, one in the stream--a grand jury of great stones,' as Thomas Fuller calls them. There is no difficulty in supposing that the monument in the river was firm enough to resist its current, and high enough to be visible either above the surface or beneath the ordinarily shallow water.

I. The Motionless Ark In The Midst Of What Had Been Jordan.

The first picture here brought before us is that of the motionless ark in the midst of what had been Jordan. There is an obvious intention to contrast the stillness of the priests, bearing it on their shoulders, and standing rooted in that strange place all these long hours, with the hurry around. The priests stood … and the people hasted.' However broad the front and swift the march, the crossing must have taken many hours. The haste was not from fear, but eagerness. It was an industrious speed and mannerly quickness, as not willing to make God wait upon them, in continuing a miracle longer than necessity did require.' When all were over, then came the twelve and Joshua, who would spend some time in gathering the stones and rearing the memorial in the river-bed. Through all the stir the ark was still. Over all the march it watched. So long as one Israelite was in the channel it remained, a silent presence, to ensure his safety. It let their rate of speed determine the length of its standing there. It waited for the slowest foot and the weariest laggard. God makes His very present help' of the same length as our necessities, and lets us beat the time to which He conforms. Not till the last loiterer has struggled to the farther shore does He cease by His presence to keep His people safe on the strange road which by His presence He has opened for them.

The silent presence of the ark is enough to dam up the stream. There is vehement action around, but the cause of it all is in absolute repose. God moves all things, Himself unmoved. He worketh hitherto,' and no intensity of energy breaks the depth of His perfect rest. His activity implies no effort, and is followed by no exhaustion. The ark is still, while it holds back a swollen river for hours. The center of the swiftest revolution is a point of rest.

The form of the miracle was a condescension to weak faith, to which help was ministered by giving sense something to grasp. It was easier to believe that the torrent would not rush down on them when they could look at the priests standing there motionless, with the visible symbol of God's presence on their shoulders. The ark was no more the cause of the miracle than were its carriers; but, just as Jesus helped one blind man by laying moistened earth on his eyes, and another by sending him to Siloam to wash, so God did here. Children learn best when they have something to look at. Sight is sometimes the servant of faith.

We need not dwell on the summary, beginning with Joshua 4:11, which anticipates the subject of the next section, and adds that the fighting men of the tribes who had already received their inheritance on the east bank of Jordan, loyally kept their promise, and marched with their brethren to the campaign.

II. Joshua 4:15-18 Finish The Story With The Return Of The Waters To Their Bed.

The triple division appears again. First God commands Joshua, who then transmits the command to the people, who, in turn, then obey. And thus at each stage the divine causality, Joshua's delegated but absolute authority, and the people's prompt obedience, are signalized; and the whole incident, in all its parts, is set forth as on the one hand a conspicuous instance of God's interposition, and, on the other, of Israel's willing service.

We can fancy how the people who had reached the western shore lined the bank, gazing on the group in the channel, who still stood waiting God's command to relieve them at their post. The word comes at last, and is immediately obeyed. May we not learn the lesson to stand fixed and patient wherever God sets us, as long as He does not call us thence? God's priests should be like the legionary on guard in Pompeii, who stuck to his post while the ashes were falling thick, and was smothered by them, rather than leave his charge without his commander's orders. One graphic word pictures the priests lifting, or, as it might be translated, plucking,' the soles of their feet from the slimy bottom into which they had settled down by reason of long standing still. They reach the bank, marching as steadily with their sacred burden as might be over so rough and slippery a road. The first to enter were the last to leave the river's bed. God's ark goes before us,' and' is our rearward.' He besets us behind and before, and all dangerous service is safe if begun and ended in Him. The one point made prominent is the instantaneous rush back of the impatient torrent as soon as the curb was taken off. Like some horse rejoicing to be free, the tawny flood pours down, and soon everything looks as aforetime,' except for the new rock, piled by human hands, round which the waters chafed. The dullest would understand what had wrought the miracle when they saw the immediate consequence of the ark's leaving its place. Cause and effect seldom come thus close together in God's dealings; but sometimes He lets us see them as near each other as the lightning and the thunder, that we may learn to trace them in faith, when centuries part them. How the people would gaze as the hurrying stream covered up their path, and would look across to the further shore, almost doubting if they had really stood there that morning! They were indeed Hebrews'--men from the other side--now, and would set themselves to the dangerous task before them with courage. Well begun is half done ; and God would not divide the river for them to thrust them into a tiger's den, where they would be torn to pieces. Retreat was impossible now. A new page in their history was turned. The desert was as unreachable as Egypt. The passage of the Jordan rounded off the epoch which the passage of the Red Sea introduced, and began a new era.

That parallelism of the two crossings is suggested by the notice of date in Joshua 4:19. The tenth day of the first month' was just forty years to a day since the first Paschal lamb had been chosen, and four days short of the Passover, which was solemnized at Gilgal (Joshua 5:10) where they encamped that night. It was a short march from the point of crossing, and a still shorter from Jericho. It would have been easy to fall upon the invaders as they straggled across the river, but no attempt was made to dispute the passage, though, no doubt, many a keen pair of eyes watched it from the neighboring hills. In the beginning of the next chapter we are told why there was this singular supineness. Their heart melted, neither was there spirit in them any more,' or, in more modern language, panic laid hold of the enemy, and they could not pluck up courage to oppose the advance of Israel. If we add this result to those mentioned in Joshua 3., we find sufficient motive for the miracle to take it out of the class of purposeless, legendary wonders. Given the importance of Israel as the depositaries of revelation, there is nothing unreasonable in a miracle which so powerfully contributed to their conquest of Canaan, and we have yet to learn that there is anything unreasonable in the belief that they were the depositaries of revelation. The fundamental postulate of the Old Testament is a supernatural revelation, and that opens the door for any miracle needful for its accomplishment. It is folly to seek to conciliate by minimizing the miraculous element. However much may be thrown out to the wolves, they will not cease to pursue and show their teeth. We should be very slow to pronounce on what is worthy of God; but any man who believes in a divine revelation, given to the world through Israel, may well believe in such a miracle as this at such a moment of their history.

III. The Memorial Stones (Joshua 4:20-24).

Gilgal, the first encampment, lay defenseless in the open plain, and the first thing to be done would be to throw up some earthwork round the camp. It seems to have been the resting-place of the ark and probably of the non-combatants, during the conquest, and to have derived thence a sacredness which long clung to it, and finally led, singularly enough, to its becoming a center of idolatrous worship. The rude circle of unhewn stones without inscription was, no doubt, exactly like the many prehistoric monuments found all over the world, which forgotten races have raised to keep in everlasting remembrance forgotten fights and heroes. It was a comparatively small thing; for each stone was but a load for one man, and it would seem mean enough by the side of Stonehenge or Carnac, just as Israel's history is on a small scale, as compared with the world-embracing empires of old. Size is not greatness; and Joshua's little circle told a more wonderful story than its taller kindred, or Egyptian obelisks or colossi.

These grey stones preached at once the duty of remembering, and the danger of forgetting, the past mercies of God. When they were reared, they would seem needless; but the deepest impressions get filled up by degrees, as the river of time deposits its sands on them. We do not forget pain so quickly as joy, and most men have a longer and keener remembrance of their injures than of their benefactors, human or divine. The stones were set up because Israel remembered, but also lest Israel should forget. We often think of the Jews as monsters of ingratitude; but we should more truly learn the lesson of their history, if we regarded them as fair, average men, and asked ourselves whether our recollection of God's goodness to us is much more vivid than theirs. Unless we make distinct and frequent efforts to recall, we shall certainly forget all His benefits.' The cultivation of thankful remembrance is a very large part of practical religion; and it is not by accident that the Psalmist puts it in the middle, between hope and obedience, when he says, that they might set their hope in God, and not forget the works of God, but keep His commandments' (Psalm 78:7).

The memorial stones further proclaimed the duty of parental instruction in God's mercies. They speak of a time when tradition was the vehicle of history; when books were rare, and monuments were relied upon to awaken curiosity which a father's words would satisfy. Notwithstanding all differences in means of obtaining knowledge, the 01d law remains in full force, that the parent is the natural and most powerful instructor in the ways of God. The Jewish father was not to send his child to some Levite or other to get his question answered, but was to answer it himself. I am afraid that a good many English parents, who call themselves Christians, are too apt to say, Ask your Sunday-school teacher,' when such questions are put to them. The decay of parental religious teaching is working enormous mischief in Christian households; and the happiest results would follow if Joshua's homely advice were attended to,' Ye shall let your children know.'

The same principle which led to the erection of this simple monument reaches its highest and sacredest instance in the institution of the Lord's Supper, in which Jesus, with wonderful lowliness, condescends to avail Himself of material symbols in order to secure a firmer place in treacherous memories. He might well have expected that such stupendous love could never be forgotten; but He knoweth our frame,' and trusts some share in keeping His death vividly in the hearts of His people to the humble ministry of bread and wine. Strange that we should need to be reminded of the death which it is life to remember! Blessed that, needing it, we have the need so tenderly met, and that He does not disdain to accept loving memories which slumber till stirred by such poor reminders of His unspeakable love!

MHCC: Jos 4:10-19

The priests with the ark did not stir till ordered to move. Let none be weary of waiting, while they have the tokens of God's presence with them, even the ark of the covenant, though it be in the depths of adversity. Notice is taken of the honour put upon Joshua. Those are feared in the best manner, and to the best purpose, who make it appear that God is with them, and that they set him before them.

MHCC: Jos 4:20-24

It is the duty of parents to tell their children betimes of the words and works of God, that they may be trained up in the way they should go. In all the instruction parents give their children, they should teach them to fear God. Serious godliness is the best learning. Are we not called, as much as the Israelites, to praise the loving-kindness of our God? Shall we not raise a pillar to our God, who has brought us through dangers and distresses in so wonderful a way? For hitherto the Lord hath helped us, as much as he did his saints of old. How great the stupidity and ingratitude of men, who perceive not His hand, and will not acknowledge his goodness, in their frequent deliverances!

Matthew Henry: Jos 4:10-19

The inspired historian seems to be so well pleased with his subject here that he is loth to quit it, and is therefore very particular in his narrative, especially in observing how closely Joshua pursued the orders God gave him, and that he did nothing without divine direction, finishing all that the Lord had commanded him (v. 10), which is also said to be what Moses commanded. We read not of any particular commands that Moses gave to Joshua about this matter: the thing was altogether new to him. It must therefore be understood of the general instructions Moses had given him to follow the divine direction, to deliver that to the people which he received of the Lord, and to take all occasions to remind them of their duty to God, as the best return for his favours to them. This which Moses, who was now dead and gone, had said to him, he had in mind at this time, and did accordingly. It is well for us to have the good instructions that have been given us ready to us when we have occasion for them.

I. The people hasted and passed over, v. 10. Some understand this of the twelve men that carried the stones, but it seems rather to be meant of the body of the people; for, though an account was given of their passing over (v. 1), yet here it is repeated for the sake of this circumstance, which was to be added, that they passed over in haste, either because Joshua by their officers ordered them to make haste, for it was to be but one day's work and they must not leave a hoof behind, or perhaps it was their own inclination that hastened them. 1. Some hasted because they were not able to trust God. They were afraid the waters should return upon them, being conscious of guilt, and diffident of the divine power and goodness. 2. Others because they were not willing to tempt God to continue the miracle longer than needs must, nor would they put the patience of the priests that bor the ark too much to the stretch by unnecessary delay. 3. Others because they were eager to be in Canaan, and would thus show how much they longed after that pleasant land. 4. Those that considered least, yet hasted because others did. He that believeth doth not make haste to anticipate God's counsels, but he makes haste to attend them, Isa 28:16.

II. The two tribes and a half led the van, Jos 4:12, Jos 4:13. So they had promised when they had their lot given them on that side Jordan, Num 32:27. And Joshua had lately reminded them of their promise, Jos 1:12-15. It was fit that those who had the first settlement should be the first in the encounter of difficulties, the rather because they had not the incumbrance of families with them as the other tribes had, and they were all chose men, and fit for service, ready armed. It was a good providence that they had so strong a body to lead them on, and would be an encouragement to the rest. And the two tribes had no reason to complain: the post of danger is the post of honour.

III. When all the people had got clear to the other side, the priests with the ark came up out of Jordan. This, one would think, should have been done of course; their own reason would tell them that now there was no more occasion for them, and yet they did not stir a step till Joshua ordered them to move, and Joshua did not order them out of Jordan till God directed him to do so, Jos 4:15-17. so observant were they of Joshua, and he of God, which was their praise, as it was their happiness to be under such good direction. How low a condition soever God may at any time bring his priests or people to, let them patiently wait, till by his providence he shall call them up out of it, as the priests here were called to come up out of Jordan, and let them not be weary of waiting, while they have the tokens of God's presence with them, even the ark of the covenant, in the depth of their adversity.

IV. As soon as ever the priests and the ark had come up out of Jordan, the waters of the river, which had stood on a heap, gradually flowed down according to their nature and usual course, and soon filled the channel again, v. 18. This makes it yet more evident that the stop which had now been given to the river was not from any secret natural cause, but purely from the power of God's presence, and for the sake of his Israel; for when Israel's turn was served, and the token of God's presence was removed, immediately the water went forward again; so that if it be asked, What ailed thee, O Jordan! that thou wast driven back? It must be answered, It was purely in obedience to the God of Israel, and in kindness to the Israel of God. There is therefore none like unto the God of Jeshurun; happy also art thou, O Israel! who is like unto thee, O people? Some observe here, by way of allusion, that when the ark, and the priests that bor it, are removed from any place, the flood-gates are drawn up, the defence has departed, and an inundation of judgments is to be expected shortly. Those that are unchurched will soon be undone. The glory has departed if the ark is taken.

V. Notice is taken of the honour put upon Joshua by all this (v. 14): On that day the Lord magnified Joshua, both by the fellowship he admitted him to with himself, speaking to him upon all occasions and being ready to be consulted by him, and by the authority he confirmed him in over both priests and people. Those that honour God he will honour, and when he will magnify a man, as he had said he would magnify Joshua (Jos 3:7), he will do it effectually. Yet it was not for Joshua's sake only that he was thus magnified, but to put him in a capacity of doing so much the more service to Israel, for hereupon they feared him as they feared Moses. Se here what is the best and surest way to command the respect of inferiors, and to gain their reverence and observance, not by blustering and threatening, and carrying it with a high hand, but by holiness and love, and all possible indications of a constant regard to their welfare, and to God's will and honour. Those are feared in the best manner, and to the best purpose, who make it to appear that God is with them, and that they set him before them. Those that are sanctified are truly magnified, and are worthy of double honour. Favourites of heaven should be looked on with awe.

VI. An account is kept of the time of this great event (v. 19): it was on the tenth day of the first month, just forty years since they came out of Egypt, wanting five days. God had said in his wrath that they should wander forty years in the wilderness, but, to make up that forty, we must take in the first year, which was then past, and had been a year of triumph in their deliverance out of Egypt, and this last, which had been a year of triumph likewise on the other side Jordan, so that all the forty were not years of sorrow; and at last he brought them into Canaan five days before the forty years were ended, to show how little pleasure God takes in punishing, how swift he is to show mercy, and that for the elects' sake the days of trouble are shortened, Mat 24:22. God ordered it so that they should enter Canaan four days before the annual solemnity of the passover, and on the very day when the preparation for it was to begin (Exo 12:3), because he would have their entrance into Canaan Graced and sanctified with that religious feast, and would have them then to be reminded of their deliverance out of Egypt, that, comparing them together, God might be glorified as the Alpha and Omega of their bliss.

Matthew Henry: Jos 4:20-24

The twelve stones which were laid down in Gilgal (Jos 4:8) are here set up either one upon another, yet so as that they might be distinctly counted, or one by another in rows; for after they were fixed they ar not call a heap of stones, but these stones.

I. It is here taken for granted that posterity would enquire into the meaning of them, supposing them intended for a memorial: Your children shall ask their fathers (for who else should they ask?) What mean these stones? Notes, Those that will be wise when they are old must be inquisitive when they are young. Our Lord Jesus, though he had in himself the fulness of knowledge, has by his example taught children and young people to hear and ask questions, Luk 2:46. Perhaps when John was baptizing in Jordan at Bethabara (the house of passage, where the people passed over) he pointed at these very stones, while saying (Mat 3:9) God is able of these stones (which were at first set up by the twelve tribes) to raise up children unto Abraham. The stones being the memorial of the miracle, the children's question gave occasion for the improvement of it; but our Saviour says (Luk 10:40), If the children should hold their peace, the stones would immediately cry out; for one way or other the Lord will be glorified in his works of wonder.

II. The parents are here directed what answer to give to this enquiry (Jos 4:22): " You shall let your children know that which you have yourselves learned from the written word and from your fathers."Note, It is the duty of parents to acquaint their children betimes with the word and works of God, that they may be trained up in the way they should go.

1. They must let their children know that Jordan was driven back before Israel, who went through it upon dry land, and that this was the very place where they passed over. They saw how deep and strong a stream Jordan now was, but the divine power put a stop to it, even when it overflowed all its banks - "and this for you, that live so long after."Note, God's mercies to our ancestors were mercies to us; and we should take all occasions to revive the remembrance of the great things God did for our fathers in the days of old. The place thus marked would be a memorandum to them: Israel came over this Jordan. A local memory would be of use to them, and the sight of the place remind them of that which was done there; and not only the inhabitants of that country, but strangers and travellers, would look upon these stones and receive instruction. Many, upon the sight of the stones, would go to their Bibles, and there read the history of this wondrous work; and some perhaps, upon reading the history, though living at a distance, would have the curiosity to go and see the stones.

2. They must take that occasion to tell their children of the drying up of the Red Sea forty years before: As the Lord your God did to the Red Sea. Note. (1.) It greatly magnifies later mercies to compare them with former mercies, for, by making the comparison, it appears that god is the same yesterday, today, and for ever. (2.) Later mercies should bring to remembrance former mercies, and revive our thankfulness for them.

3. They must put them in the way of making a good use of these works of wonder, the knowledge whereof was thus carefully transmitted to them, Jos 4:24. (1.) The power of God was hereby magnified. All the world was or might be convinced that the hand of the Lord is mighty, that nothing is too hard for God to do; nor can any power, no, not that of nature itself, obstruct what God will effect. The deliverances of God's people are instructions to all people, and fair warnings not to contend with Omnipotence. (2.) The people of God were engaged and encouraged to persevere in his service " That you might fear the Lord your God, and consequently do your duty to him, and this for ever,"or all days ( margin ), "every day, all the days of your lives, and your seed throughout your generations."The remembrance of this wonderful work should effectually restrain them from the worship of other gods, and constrain them to abide and abound in the service of their own God. Note, In all the instructions and informations parents give their children, they should have this chiefly in their eye, to teach and engage them to fear God for ever. Serious godliness is the best learning.

Keil-Delitzsch: Jos 4:1-14

Crossing the River . - In the account of the crossing, the main point is their taking twelve stones with them from the bed of the river to the opposite side to serve as a memorial. To set forth the importance of this fact as a divine appointment, the command of God to Joshua is mentioned first of all (Jos 4:2, Jos 4:3); then the repetition of this command by Joshua to the men appointed for the work (Jos 4:4-7); and lastly, the carrying out of the instructions (Jos 4:8). This makes it appear as though God did not give the command to Joshua till after the people had all crossed over, whereas the twelve men had already been chosen for the purpose (Jos 3:12). But this appearance, and the discrepancy that seems to arise, vanish as soon as we take the different clauses-which are joined together here by vav consec. , according to the simple form of historical composition adopted by the Hebrews, "and Jehovah spake, saying," etc. (Jos 4:2, Jos 4:3); "and Joshua called the twelve men," etc. (Jos 4:4), - and arrange them in logical order, and with their proper subordination to one another, according to our own modes of thought and conversation, as follows: "Then Joshua called the twelve men-as Jehovah had commanded him, saying, 'Take you twelve men out of the people,' etc. - and said to them," etc.

(Note: So far as the meaning is concerned, Kimchi, Calvin , and manyothers, were perfectly correct in taking Jos 4:1-3 as a parenthesis, andrendering ויּאמר as a pluperfect, though, grammaticallyconsidered, and from a Hebrew point of view, the historical sense with vav consec . does not correspond to our pluperfect, but alwaysexpresses the succession either of time or thought. This early Hebrewform of thought and narrative is completely overlooked by Knobel ,when he pronounces Jos 4:1-3 an interpolation from a seconddocument, and finds the apodosis to Jos 4:1 in Jos 4:4. The supposeddiscrepancy-namely, that the setting up of the memorial is notdescribed in Jos 4:5. as a divine command, as in Jos 4:8, Jos 4:10 -by which Knobel endeavours to establish his hypothesis, is merely a deductionfrom the fact that Joshua did not expressly issue his command to thetwelve men as a command of Jehovah, and therefore is nothing morethan an unmeaning argumentum e silentio .)

Jos 4:1-5

When all the people had crossed over Jordan,

(Note: The piska in the middle of Jos 4:1 is an old pre-Masoretic mark,which the Masorites have left, indicating a space in the midst of theverse, and showing that it was the commencement of a : parashah . )

Joshua issued to the twelve men who had been appointed by the twelve tribes the command given to him by God: " Go before the ark of Jehovah into the midst of Jordan , and take every man a stone upon his shoulder, according to the number of the tribes of the Israelites ,"or, as it is expressed in the fuller explanation in the divine command in Jos 4:3, " from the standing-place of the priests, the setting up of twelve stones ( הכין is an infinitive used as a substantive, or else it should be pointed as a substantive), and carry them over with you, and lay them down in the place of encampment where ye shall pass the night."

Jos 4:6-7

This (viz., their taking the twelve stones with them and setting them up) was to be a sign in Israel; the stones were to serve as a memorial of the miraculous crossing of the Jordan to all succeeding generations. For the expression " if your children ask to-morrow (in future),"etc., see Exo 13:14; Exo 12:26-27, and Deu 6:20-21.

Jos 4:8-9

The children of Israel carried out these instructions. The execution is ascribed to the "children of Israel,"i.e., to the whole nations, because the men selected from the twelve tribes acted in the name of the whole nation, and the memorial was a matter of equal importance to all. ינּחוּם does not signify that they set up the stones as a memorial, but simply that they laid them down in their place of encampment. The setting up at Gilgal is mentioned for the first time in Jos 4:20. In addition to this, Joshua set up twelve stones for a memorial, on the spot where the feet of the priests had stood as they bore the ark of the covenant, which stones were there " to this day, "i.e., the time when the account was written. There is nothing to warrant our calling this statement in question, or setting it aside as a probable gloss, either in the circumstance that nothing is said about any divine command to set up these stones, or in the opinion that such a memorial would have failed of its object, as it could not possibly have remained, but would very speedily have been washed away by the stream. The omission of any reference to a command from God proves nothing, simply because divine commands are frequently hinted at but briefly, so that the substance of them has to be gathered from the account of their execution (compare Jos 3:7-8, with Jos 3:9-13, and Jos 4:2-3, with Jos 4:4-7); and consequently we may assume without hesitation that such a command was given, as the earlier commentators have done. Moreover, the monument did not fail of its object, even if it only existed for a short time. The account of its erection, which was handed down by tradition, would necessarily help to preserve the remembrance of the miraculous occurrence. But it cannot be so absolutely affirmed that these stones would be carried away at once by the stream, so that they could never be seen any more. As the priests did not stand in the middle or deepest part of the river, but just in the bed of the river, and close to its eastern bank, and it was upon this spot that the stones were set up, and as we neither know their size nor the firmness with which they stood, we cannot pronounce any positive opinion as to the possibility of their remaining. It is not likely that they remained there for centuries; but they were intended rather as a memorial for the existing generation and their children, than for a later age, which would be perpetually reminded of the miraculous help of God by the monument erected in Gilgal.

Jos 4:10-11

Whilst Joshua was carrying out all that Jehovah had commanded him to say to the people, according to the command of Moses-that is to say, whilst the people were passing through the Jordan before the ark, and the twelve men were carrying over the stones out of the river to the resting-place on the other side, and Joshua himself was setting up twelve stones in Jordan for a memorial-during all this time, the priests stood with the ark in the bed of the river; but after all the people, including the twelve men who took the stones out of the Jordan, had finished crossing, the ark of the Lord passed over, with the priests, before the people: that is to say, it stationed itself again, along with the priests, at the head of the people. The words " according to all that Moses had commanded Joshua "do not refer to any special instructions which Moses had given to Joshua with reference to the crossing, for no such instructions are to be found in the Pentateuch, nor can they be inferred from Num 27:23; Deu 3:28, or Deu 31:23; they simply affirm that Joshua carried out all the commands which the Lord had given him, in accordance with the charge which he received from Moses at the time when he was first called. Moses had called him and instructed him to lead to the people into the promised land, in consequence of a divine command; and had given him the promise, at the same time, that Jehovah would be with him as He had been with Moses. This contained implicite an admonition to Joshua to do only what the Lord should command him. And if this was how Joshua acted, the execution of the commands of God was also an observance of the command of Moses. The remark in Jos 4:10 , " and the people hastened and passed over, "i.e., passed hastily through the bed of the river, is introduced as an explanation of the fact that the priests stood still in the bed of the river the whole time that the crossing continued. As the priests stood in one spot whilst all the people were passing over, it was necessary that the people should hasten over, lest the strength of the priests should be exhausted. This reason for hastening, however, does not preclude the other-namely, that the crossing had to be finished in one day, before night came on. The statement in Jos 4:11, that when all the people had passed over, the ark of the Lord also passed over with the priests, is so far anticipatory of the actual course of the events, that up to this time nothing has been said about the fighting men belonging to the two tribes and a half having passed over (Jos 4:12, Jos 4:13); nor has the command of God for the ark to pass over been mentioned (Jos 4:15.), though both of these must have preceded the crossing of the ark in order of time. It is to be observed, that, in the words " the art of the Lord passed over, and the priests ,"the priests are subordinate to the ark, because it was through the medium of the ark of the Lord that the miracle of drying up the river had been effected: it was not by the priests, but by Jehovah the Almighty God, who was enthroned upon the ark, that the waters were commanded to stand still. "Before the people" (Eng. Ver. "in the presence of the people") has the same signification in Jos 4:11 as in Jos 3:6, Jos 3:14.

Jos 4:12-14

The account of the fighting men of the tribes on the east of the Jordan passing over along with them, in number about 40,000, is added as a supplement, because there was no place in which it could be appropriately inserted before, and yet it was necessary that it should be expressly mentioned that these tribes performed the promise they had given (Jos 1:16-17), and in what manner they did so. The words וגו ויּעברוּ do not imply that these 40,000 men crossed over behind the priests with the ark, which would not only be at variance with the fact so expressly stated, that the ark of the covenant was the medium of the miraculous division of the water, but also with the distant statement in Jos 4:18, that when the priests, with the ark, set their feet upon the dry land, the waters filled the river again as they had done before. The imperfect with vav consec . here expresses simply the order of thought, and not of time. " Arboth Jericho," the steppes of Jericho, were that portion of the Arabah or Ghor which formed the environs of Jericho, and which widens here into a low-lying plain of about three and a half or four hours' journey in breadth, on account of the western mountains receding considerably to the south of the opening of the Wady Kelt ( Rob . Pal. ii. pp. 263ff.). - In Jos 4:14 the writer mentions still further the fact that the Lord fulfilled His promise (in Jos 3:7), and by means of this miracle so effectually confirmed the authority of Joshua in the eyes of Israel, that the people feared him all the days of his life as they had feared Moses. "This was not the chief end of the miracle, that Joshua increased in power and authority; but since it was a matter of great importance, so far as the public interests were concerned, that the government of Joshua should be established, it is very properly mentioned, as an addition to the benefits that were otherwise conferred, that he was invested as it were with sacred insignia, which produced such a felling of veneration among the people, that no one dared to treat him with disrespect"( Calvin ) .

Keil-Delitzsch: Jos 4:15-18

Termination of the miraculous Passage through the Jordan. - As soon as the priests left their standing-place in the river with the ark of the covenant, according to the command of God made known to them by Joshua, and the soles of their feet "tore themselves loose upon the dry ground" ( נתּקוּ אל החרבה , constructio praegnans , for they tore themselves loose from the soft soil of the river, and trode upon the dry or firm ground), the waters of the Jordan returned again to their place, and went over all its banks as before (vid., Jos 3:15). This affirms as clearly as possible that it was the ark which kept back the stream.

Keil-Delitzsch: Jos 4:19

The crossing took place on the tenth day of the first month, that is to say, on the same day on which, forty years before, Israel had begun to prepare for going out of Egypt by setting apart the paschal lamb (Exo 12:3). After crossing the river, the people encamped at Gilgal, on the eastern border of the territory of Jericho. The place of encampment is called Gilgal proleptically in Jos 4:19 and Jos 4:20 (see at Jos 5:9).

Keil-Delitzsch: Jos 4:20-24

There Joshua set up the twelve stones, which they had taken over with them out of the Jordan, and explained to the people at the same time the importance of this memorial to their descendants (Jos 4:21, Jos 4:22), and the design of the miracle which had been wrought by God (Jos 4:24). On Jos 4:21, Jos 4:22, see Jos 4:6, Jos 4:7. אשׁר (Jos 4:23), quod , as (see Deu 2:22). The miracle itself, like the similar one at the Dead Sea, had a double intention, viz., to reveal to the Canaanites the omnipotence of the God of Israel, the strong hand of the Lord (compare Exo 14:4, Exo 14:18, with Jos 6:6; and for the expression "the hand of the Lord is mighty,"see Exo 3:19; Exo 6:1, etc.), and to serve as an impulse to the Israelites to fear the Lord their God always (see at Exo 14:31).

Constable: Jos 4:1-24

The memorial of the crossing ch. 4

The main point in the story of the crossing recorded in this chapter is the removal of the stones from the river bed. They served as a memorial of this event for generations to come (vv. 6-7).⁵²

4:1-14 The piling up of stones was a covenant ritual in the ancient Near East.⁵³ It was a common method of preserving the memory of important events (cf. Gen. 8:20; 12:7; 35:7; et al.).

There were two piles of 12 stones each, one at Gilgal (vv. 3-8, 20) and one in the Jordan River bed (v. 9).⁵⁴ The Israelites probably constructed two memorials because the crossing was so miraculous that God wanted to be sure their children and the Canaanites believed it really happened. The monument at Gilgal probably consisted of large stones that people could not normally remove from the river bed. Building a monument in the river was impossible under normal circumstances due to the volume and current of the water there. Thus the Israelite children and the Canaanites had a double proof, two witnesses, of God's faithfulness and power. God specified 12 stones for each monument to represent the 12 tribes.

"No certain identification exists for the site of the Gilgal'. It is not necessary or even likely that all the occurrences of Gilgal in the Bible refer to the same location. The name means circle', and is a good description for a fortified camp such as must have been present in Joshua's time."⁵⁵

"It is doubtful whether there was either city or town in that place before the arrival of the Israelites."⁵⁶

4:15-24 The text carefully clarifies that it was the presence of God, which the ark symbolized, that held back the waters of the Jordan. When the priests removed the ark from the river bed, the waters resumed their flow (v. 18).

"The ark is the very symbol of the covenant of the Lord. Thus the full light falls on the redemptive significance of the event. No mere recalling of a miracle is envisaged. The miracle is to be viewed as an expression of covenant fidelity."⁵⁷

There are many references to the fact that all Israel crossed over the Jordan in this chapter (vv. 1-5, 8-9, 12, 14, 20, 24). This, too, highlights the faithfulness of God to His promises to bring the whole nation into the Promised Land.

The notation that the crossing took place on the tenth day of the first month (v. 19) is significant. It was exactly 40 years earlier to the day that God instructed Israel to prepare to depart from Egypt by setting apart the paschal lambs (Exod. 12:3).

"God had said in his wrath that they should wander forty years in the wilderness, and at last he brought them into Canaan five days before the forty years were ended, to show how little pleasure God takes in punishing, how swift he is to show mercy. God ordered it so that they should enter Canaan four days before the annual solemnity of the passover, and on the very day when the preparation for it was to begin (Exod. xii. 3), because he would have them then to be reminded of their deliverance out of Egypt."⁵⁸

The purposes of the memorial stones were the same as the purpose of the miracle at the Red Sea. They manifested the power of Yahweh to all people (v. 24; cf. Exod. 14:4, 18), and they caused God's people to fear Him (v. 24; cf. Exod. 14:31). "Fear the Lord" is the most common expression calling for faith in God in the Old Testament.⁵⁹

It is a good custom to memorialize God's great acts for us so that we will remember them and so that our children will learn that God is powerful and faithful. Baptism is one such memorial for the Christian, and the Lord's Supper is another.

"In the history of Dallas Seminary, there are just such memorial stones.' More than 40 years ago, Mrs. Howard Taylor told one such story in a pamphlet entitled, Empty Racks and How to Fill Them.'

"In the spring of 1924, plans were being laid for a new seminary to be organized in Dallas, to emphasize above all else the teaching of the Bible itself. Lewis Sperry Chafer, president-elect, had gone to Dundee, Scotland to hold evangelistic meetings at the invitation of a leading manufacturer of that city, in whose home he was a guest. Related Dr. Chafer:

"At four o'clock on a never-to-be-forgotten morning, I wakened with a sense of deep foreboding with regard to the agreement reached in Dallas. It seemed as if an unbearable burden had been thrust upon me. Failure, probable if not certain, was the only thing I could see, and all the forebodings the powers of darkness could devise came rolling like billows over me.

"In great agony of spirit, I cried to God, saying I could not go through the day without some very definite indication of His will in the matter. If such indication were not given, I should have to cable to Dallas requesting them to discontinue the whole project.

"Following that prayer I fell asleep, and later, seated by my host at the breakfast table, was surprised by his asking whether we had any provision in view for the library which would be needed for the new seminary. I told him that we had not, but that since Dr. Griffith Thomas had just died--whose loss we were mourning on both sides of the Atlantic--I had written to our constituency in Dallas asking them to pray definitely that his valuable reference library might be secured for the college.

"I am interested in what you have told me,' he replied, and would like you to purchase these books and send the bill to me. And do not drive too close a bargain; I wish to pay whatever the library is worth.'

"A little later that same morning, I had retired to the study when my host came in and said, Speaking of the College, what about your salary as President?' I at once told him that I had not expected to draw any salary; that nothing was further from my thoughts.

"You will need some financial help,' he replied, and though I cannot give all that would be expected for one in such a position in the United States, I wish to send you personally two thousand dollars a year.'

"Truly my cup ran over! The gift of a library valued at four thousand dollars, and such unexpected provision for my salary--all in one day! Could I doubt that God desired the Evangelical Theological College to go forward?"⁶⁰

Guzik: Jos 4:1-24

Joshua 4 - Memorial Stones

A. Crossing the Jordan River is finished and the ark of the covenant comes from the midst of the river.

1. (1-9) After the nation crosses over, God commands Joshua to set up a memorial of the crossing.

And it came to pass, when all the people had completely crossed over the Jordan, that the LORD spoke to Joshua, saying: "Take for yourselves twelve men from the people, one man from every tribe, and command them, saying, 'Take for yourselves twelve stones from here, out of the midst of the Jordan, from the place where the priests' feet stood firm. You shall carry them over with you and leave them in the lodging place where you lodge tonight.'" Then Joshua called the twelve men whom he had appointed from the children of Israel, one man from every tribe; and Joshua said to them: "Cross over before the ark of the LORD your God into the midst of the Jordan, and each one of you take up a stone on his shoulder, according to the number of the tribes of the children of Israel, that this may be a sign among you when your children ask in time to come, saying, 'What do these stones mean to you?' Then you shall answer them that the waters of the Jordan were cut off before the ark of the covenant of the LORD; when it crossed over the Jordan, the waters of the Jordan were cut off. And these stones shall be for a memorial to the children of Israel forever." And the children of Israel did so, just as Joshua commanded, and took up twelve stones from the midst of the Jordan, as the LORD had spoken to Joshua, according to the number of the tribes of the children of Israel, and carried them over with them to the place where they lodged, and laid them down there. Then Joshua set up twelve stones in the midst of the Jordan, in the place where the feet of the priests who bore the ark of the covenant stood; and they are there to this day.

a. When all the people had completely crossed over the Jordan: Israel was now on the other side of the Jordan - in the Promised Land. But what is life in the Promised Land like? Is it one glorious vacation time after another? No; for Israel it was a place of battle, but most of all, it was a place of trust - they knew they had to trust God with every thing they had, because the challenges only got bigger in the Promised Land - but so did the blessings.

i. Most of us would have wanted to rush on through and take care of Jericho - why not take advantage of the time when they are all afraid of you? But God is never in a hurry; and He knows that beyond us doing something, we must be something for Him - so He takes time out to conquer Israel spiritually before they can conquer Jericho under His guidance.

b. Take for yourselves twelve stones from here, out of the midst of the Jordan, from the place where the priests' feet stood firm Each tribe was to send a representative to take a stone - undoubtedly a large one - from the dry river bed where Israel had crossed over, so the stones could be set up as a memorial.

c. That this may be a sign among you when your children ask in time to come: The purpose of this memorial was so that the people of Israel could teach their children about the great things God had done, so that the work of God would not be forgotten among the generations.

i. We often fail in our trust of God because we forget the great things He has done, and often the faith of our children is weak because they have never been told how great God is and how real His working is in our lives.

d. Then Joshua set up twelve stones in the midst of the Jordan: Joshua also set up a pile of memorial stones in the very bed of the river Jordan, so that when it was lowered in a season of drought, those stones could be seen and would testify of the time that God had completely dried up the Jordan.

i. Especially in a time of drought, we need to remember the great things God has done.

2. (10-18) The nation passes over, the priests come through, and the Jordan returns to its normal flow.

So the priests who bore the ark stood in the midst of the Jordan until everything was finished that the LORD had commanded Joshua to speak to the people, according to all that Moses had commanded Joshua; and the people hurried and crossed over. Then it came to pass, when all the people had completely crossed over, that the ark of the LORD and the priests crossed over in the presence of the people. And the men of Reuben, the men of Gad, and half the tribe of Manasseh crossed over armed before the children of Israel, as Moses had spoken to them. About forty thousand prepared for war crossed over before the LORD for battle, to the plains of Jericho. On that day the LORD exalted Joshua in the sight of all Israel; and they feared him, as they had feared Moses, all the days of his life. Then the LORD spoke to Joshua, saying, "Command the priests who bear the ark of the Testimony to come up from the Jordan." Joshua therefore commanded the priests, saying, "Come up from the Jordan." And it came to pass, when the priests who bore the ark of the covenant of the LORD had come from the midst of the Jordan, and the soles of the priests' feet touched the dry land, that the waters of the Jordan returned to their place and overflowed all its banks as before.

a. So the priests who bore the ark stood in the midst of the Jordan until everything was finished: The priests stood with the ark of the covenant for the entire time it took the nation to cross over. The visible token of the presence of God had to remain in the river through the entire crossing.

b. And the men of Reuben, the men of Gad, and half the tribe of Manasseh crossed over armed before the children of Israel: The people content to settle on the east side of the Jordan stayed on their side of the Jordan, but sent their armies over to fight on behalf of the rest of the nation, just as they had promised (Joshua 1:12-16).

c. On that day the LORD exalted Joshua in the sight of all Israel: God fulfilled His promise to Joshua (Joshua 3:7), raising him up as a great leader for Israel, even as He had done for Moses.

d. The waters of the Jordan returned to their place and overflowed all its banks as before: The manner and timing with which the Jordan returned to its natural flow shows that this event was supernaturally arranged by God.

B. The first work at Gilgal: memorial stones set up.

1. (19-20) The stones are set up as a memorial in Gilgal.

Now the people came up from the Jordan on the tenth day of the first month, and they camped in Gilgal on the east border of Jericho. And those twelve stones which they took out of the Jordan, Joshua set up in Gilgal.

a. They camped in Gilgal: Gilgal will become their base of operations for the conquest of the entire Promised Land. Therefore, it was appropriate that the first work at Gilgal was to set up a memorial to God's great works.

2. (21-24) The purpose of the memorial stones.

Then he spoke to the children of Israel, saying: "When your children ask their fathers in time to come, saying, 'What are these stones?' then you shall let your children know, saying, 'Israel crossed over this Jordan on dry land'; "for the LORD your God dried up the waters of the Jordan before you until you had crossed over, as the LORD your God did to the Red Sea, which He dried up before us until we had crossed over, that all the peoples of the earth may know the hand of the LORD, that it is mighty, that you may fear the LORD your God forever."

a. What are these stones? There was obviously a purpose in the memorial stones for the people of Israel themselves. It is so easy for us to forget the great miracles God has performed on our behalf.

i. We don't remember the past great works of God so that we can live in a dreamland of the past, thinking that the best days of our Christian experience are behind us. We remember them as a point of faith, so we can trust God for greater and greater works in the future, because we have seen and experienced His past faithfulness.

b. Then you shall let your children know: There was an important purpose for their children, so they would have a point of contact with God's work in the past, and remember that God's work did not begin with them and their time.

c. That all the peoples of the earth may know the hand of the LORD: There was also a purpose for the world, so they would know that there is a God in heaven who can work miracles, a God they should seek with all their heart.

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

Introduction / Outline

JFB: Joshua (Book Introduction)

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

JFB: Joshua (Outline)

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

TSK: Joshua (Book Introduction)

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

TSK: Joshua 4 (Chapter Introduction)

Overview

Jos 4:1, Twelve men are appointed to take twelve stones for a memorial out of Jordan; Jos 4:9, Twelve other stones are set up in the midst of Jordan; Jos 4:10, The people pass over; Jos 4:14, God magnifies Joshua; Jos 4:15, The priests commanded to come out of Jordan; Jos 4:20, The twelve stones are pitched in Gilgal.

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 4 (Chapter Introduction)

CHAPTER 4

God commands them to carry twelve stones for a memorial out of Jordan; Joshua orders it; the people perform, Jos 4:1-8 . Twelve other stones set up for a memorial in the midst of Jordan, Jos 4:9 . The people pass over: the order they observe, Jos 4:10-13 . God magnifies Joshua, Jos 4:14 . The priests with the ark are commanded to come up out of Jordan, Jos 4:15-17 . The waters return, Jos 4:18 . The time of this passage, Jos 4:19 . Twelve stones set up in Gilgal; to what purpose declared, Jos 4:20-24 .

This was commanded before, Jos 3:12 , and is here repeated with enlargement, as being now to be put in execution.

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 4 (Chapter Introduction)

(Jos 4:1-9) Stones taken out of Jordan.

(Jos 4:10-19) The people pass through Jordan.

(Jos 4:20-24) The twelve stones placed in Gilgal.

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 4 (Chapter Introduction)

This chapter gives a further account of the miraculous passage of Israel through Jordan. I. The provision that was made at that time to preserve the memorial of it, by twelve stones set up in Jordan (Jos 4:9) and other twelve stones taken up out of Jordan (Jos 4:1-8). II. The march of the people through Jordan's channel, the two tribes first, then all the people, and the priests that bore the ark last (Jos 4:10-14). III. The closing of the waters again upon their coming up with the ark (Jos 4:15-19). IV. The erecting of the monument in Gilgal, to preserve the remembrance of this work of wonder to posterity (Jos 4:20-24).

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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Briggs, Peter. "Testing the Factuality of the Conquest of Ai Narrative in the Book of Joshua." Paper presented at the annual meeting of the Evangelical Theological Society, Colorado Springs, Colo., Nov. 15, 2001.

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Butler, Trent C. Joshua. Word Biblical Commentaries series. Waco: Word Books, 1983.

Calvin, John. Commentaries on the Book of Joshua. Reprint ed. Grand Rapids: Baker Book House, 1984.

Campbell, Donald K. "Joshua." In The Bible Knowledge Commentary: Old Testament, pp. 325-71. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. 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.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

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_____. A Exposition of the Old and New Testament. Vol. 2: Joshua-1 Kings. New ed. London: James Hisbet & Co., 1934.

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Kallai, Zecharia. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol 1. Jerusalem: World Union of Jewish Studies, 1969.

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Kemp, Barry J. "Preliminary Report on the El-'Amarna Expedition, 1981-2." Journal of Egyptian Archaeology 69:5 (1983):5-24.

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_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

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

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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 4 (Chapter Introduction)

INTRODUCTION TO JOSHUA 4

This chapter relates an order, that is men, should take twelve stones out of the midst of Jordan, and carry them to the first place they lodged at as a memorial of their passage over it, Jos 4:1; and how Joshua set up twelve other stones in the river itself, Jos 4:9; and how many of the tribes of Reuben, Gad, and Manasseh, went before the Israelites when they passed over, Jos 4:10; which being done, the priests were ordered to come out of Jordan, when the waters returned to their place, Jos 4:15; The time when this miracle was wrought is observed, Jos 4:19; and an account is given of Joshua's pitching the twelve stones taken out of Jordan in Gilgal, and the use they were to be of in future time, Jos 4:20.