Joshua 3.
Commentary (4)
Adam Clarke
The Israelitish camp removes from Shittim to Jordan, Jos 3:1. The officers inform them how they are to pass the river, and the distance they are to keep from the ark, Jos 3:2-4. Joshua directs the people, Jos 3:5, Jos 3:6; and the Lord gives directions to Joshua, Jos 3:7, Jos 3:8. He delivers the Lord's message to the people, and foretells the miraculous passage and division of Jordan, Jos 3:9-13. The priests, bearing the ark, enter the river, and immediately the waters are cut off, and the priests stand on dry ground, in the bed of the river, till all the camp passes over, Jos 3:14-17.
1. Joshua rose early - Archbishop Usher supposes that this was upon Wednesday, the 28th of April, A. M. 2553, the fortieth year after the exodus from Egypt. From Shittim, where they had lately been encamped, to Jordan, was about sixty stadia, according to Josephus; that is, about eight English miles.
2–3. After three days - These three days are probably to be thus understood: As soon as Joshua took the command of the army, he sent the spies to ascertain the state of Jericho; as we have seen Jos 1:12. They returned at the end of three days, or rather on the third day, and made their report. It was at this time, immediately on the return of the spies, that he made the proclamation mentioned here; in consequence of which the people immediately struck their tents, and marched forward to Jordan.
4. About two thousand cubits - This distance they were to keep,
1. For the greater respect, because the presence of the ark was the symbol and pledge of the Divine presence.
2. That the ark, which was to be their pilot over these waters, might be the more conspicuous which it could not have been had the people crowded upon it.
5. Sanctify yourselves - What was implied in this command we are not informed; but it is likely that it was the same as that given by Moses, Exo 19:10-14. They were to wash themselves and their garments, and abstain from every thing that might indispose their minds from a profitable attention to the miracle about to be wrought in their behalf.
6. Spake unto the priests, saying, Take up the ark - It is remarkable that the priests, not the Levites, whose ordinary business it was were employed to carry the ark on this occasion. Calmet conjectures that this was because it was probably carried without being wrapped up in its curtains, as it always was when the Levites carried it. Though it was the business of the Levites, the sons of Kohath, to carry the ark; yet on certain occasions the priests alone performed this office.
1. In the present case.
2. When they encompassed Jericho, Jos 6:6.
3. When it was carried to the war against the Philistines by the priests, the sons of Eli, Sa2 15:25.
4. When David sent it back to Jerusalem, at the time he was obliged to fly from it, through the rebellion of his son Absalom, Sa2 15:25; and,
5. At the time that it was taken out of the tabernacle, to be deposited in the temple; see Kg1 8:6-11.
These were the most solemn occasions, and on such alone, we may presume, the priests performed this office instead of the Levites. In all their former marches the ark was carried in the center of this immense camp; (see the scheme at the end of Num 2:2 (note) of the book of Numbers); but now it was to proceed at the head of the army, and to go before them, and at such a distance, about three quarters of a mile, that the whole camp might see it as their guide.
7. This day will I begin to magnify thee - By making him the instrument in this miraculous passage, he did him honor and gave him high credit in the sight of the people: hence his authority was established, and obedience to him as their leader fully secured. What must have confirmed this authority was, his circumstantially foretelling how the waters should be cut off as soon as the feet of the priests had touched them, Jos 3:13. This demonstrated that the secret of the Lord was with him.
8–9. Ye shall stand still in Jordan - The priests proceeded first with the ark, and entered into the bed of the river the course of which was immediately arrested, the waters collecting above the place where the priests stood, while the stream fell off towards the Dead Sea; so that the whole channel below where the priests were standing became dry. The whole camp, therefore, passed over below where the priests were standing, keeping at the distance of two thousand cubits from the ark; this they would readily do, as the whole bed of the river was dry for many miles below the place where the priests entered.
10–11. Hereby ye shall know that the living God is among you - The Israelites were apt to be discouraged, and to faint at even the appearance of danger; it was necessary, therefore, that they should have the fullest assurance of the presence and assistance of God in the important enterprise on which they were now entering. They are to combat idolaters, who have nothing to trust in and help them but gods of wood, stone, and metal: whereas they are to have the living God in the midst of them - He who is the author of life and of being - who can give, or take it away, at his pleasure; and who by this miracle proved that he had undertaken to guide and defend them: and Joshua makes this manifestation of God the proof that he will drive out the Hittites, Hivites, etc, before them. With regard to the situation of each of these nations in the land of Canaan, Calmet remarks, that those called Canaanites chiefly inhabited what is called Phoenicia, the environs of Tyre and Sidon: the Hittites occupied the mountains, southward of the promised land: the Hivites dwelt by Ebal and Gerizim, Sichem and Gibeon, towards the mountains of Hermon: the Perizzites were probably not a distinct nation or tribe, but rather villagers, scattered through the country in general: the Girgashites possessed the country beyond the Jordan, towards the lake of Gennesareth: the Jebusites possessed Jerusalem: and the Amorites occupied the mountainous country in the vicinity of the western part of the Dead Sea, and also that part of the land of Moab which the Israelites conquered from Sihon and Og.
12–14. Take you twelve men - See the note on Jos 4:2.
15. And the feet of the priests - were dipped in the brim of the water - Thus we find that every thing occurred exactly in the way in which Joshua had foretold it. This must have greatly increased his credit among the people.
For Jordan overfloweth all his banks, etc. - It has often been remarked that there was no need of a miracle in crossing Jordan, as it is but an inconsiderable stream, easily fordable, being but about twenty yards in breadth. But the circumstance marked here by the sacred historian proves that there was a time in the year, viz., in the harvest, that this said river overflowed its banks; and this is confirmed by another place in Scripture, Ch1 12:15. As the miracle reported here took place about the beginning of April, a time in which rivers in general are less than in winter, it may be asked how there could be such an increase of waters at this time? The simple fact is, that the Jordan, as we have already seen, has its origin at the foot of Mount Lebanon, which mountain is always covered with snow during the winter months; in those months therefore the river is low: but when the summer's sun has melted these snows, there is consequently a prodigious increase of waters, so that the old channel is not capable of containing them; this accounts for the statement in the text that the Jordan overfloweth his banks all the time of harvest; and this was the time which God chose they should pass over it, that a miraculous interposition might be necessary, and that by the miracle they should be convinced of his omnipotence, who was not only their guide, but had promised to put them in possession of this good land.
16. Rose up upon a heap - That is, they continued to accumulate, filling up the whole of the channel toward the source, and the adjacent ground over which they were now spread, to a much greater depth, the power of God giving a contrary direction to the current. We need not suppose them to be gathered up like a mountain, instar montis, as the Vulgate expresses it, but that they continued to flow back in the course of the channel; and ere they could have reached the lake of Gennesareth, where they might have been easily accumulated, the whole Israelitish army would have all got safely to the opposite side.
Very far from the city Adam - beside Zaretan - Where these places were it is difficult to say. The city Adam is wholly unknown. From Kg1 4:12 we learn that Zartanah was below Jezreel near Bethshean, or Scythopolis, and not far from Succoth, Kg1 7:46. And it appears from Gen 33:17, Jos 13:27, that Succoth lay on the east side of Jordan, not far from the lake of Gennesareth; and probably Adam was on the same side to the north of Succoth. It is probable that the Israelites crossed the Jordan near Bethabara, where John baptized, Joh 1:28, and which probably had its name, the house of passage, from this very circumstance. After all, it is extremely difficult to ascertain the exact situation of these places, as in the lapse of upwards of 3,000 years the face of the country must have been materially changed. Seas, rivers, and mountains, change not; and though we cannot ascertain the spot, it is sufficiently evident that we can come near to the place. It has been considered a lame objection against the truth of the Iliad that the situation of Troy cannot now be exactly ascertained. There are even many ancient cities and considerable towns in Europe, that, though they still bear their former names, do not occupy the same spot. There are not a few of those even in England; among such Norwich, Salisbury, etc., may be ranked, neither of which is in its primitive situation.
Right against Jericho - It would be impossible for the whole camp to pass over in the space opposite to Jericho, as they must have taken up some miles in breadth, besides the 2,000 cubits which were left on the right between them and the ark; but the river was divided opposite to Jericho, and there the camp began to pass over.
17. The priests - stood firm on dry ground - They stood in the mid channel, and shifted not their position till the camp, consisting of nearly 600,000 effective men, besides women, children, etc., had passed over.
1. Is it not surprising that the Canaanites did not dispute this passage with the Israelites? It is likely they would, had they had any expectation that such a passage would have been attempted. They must have known that the Israelitish camp was on the other side of the Jordan, but could they have supposed that a passage for such a host was possible when the banks of the Jordan were quite overflowed? It was not merely because they were panic struck that they did not dispute this passage, but because they must have supposed it impossible; and when they found the attempt was made, the passage was effected before they could prepare to prevent it.
2. God now appears in such a way, and works in such a manner, as to leave no doubt concerning his presence or his power, or of his love to Israel. After this, was it possible for this people ever to doubt his being or his bounty? This, with the miraculous passage of the Red Sea, were well calculated to have established their faith for ever; and those who did not yield to the evidence afforded by these two miracles were incapable of rational conviction.
3. In some respects the passage of the Jordan was more strikingly miraculous than that even of the Red Sea. In the latter God was pleased to employ an agent; the sea went back by a strong east wind all that night, and made the sea dry land, Exo 14:21. Nothing of this kind appeared in the passage of the Jordan; a very rapid river (for so all travelers allow it to be) went back to its source without any kind of agency but the invisible hand of the invisible God.
4. Through the whole period of the Jewish history these miracles, so circumstantially related, were never denied by any, but on the contrary conscientiously believed by all. Nor did any of them in their revolts from God, which were both foul and frequent, ever call these great facts in question, when even so full of enmity against God as to blaspheme his name, and give his glory to dumb idols! Is not this a manifest proof that these facts were incontestable? and that Jehovah had so done his marvellous works that they should be had in everlasting remembrance? Reader, the same God who is over all is rich in mercy to all that call upon him. He changes not, neither is he weary: trust in the Lord for ever, for in the Lord Jehovah is everlasting strength; and He ever saves his followers out of the hands of all their enemies, and, having guided them by his counsel, will receive them into his glory.
John Gill
INTRODUCTION TO JOSHUA 3
Joshua removed from Shittim to Jordan, where he stayed three days, Jos 3:1; the people are directed to move when they saw the ark bore by the priests, and what distance they should keep from it, Jos 3:3; are bid to sanctify themselves against the morrow, when wonders would be wrought, Jos 3:5; and the priests are ordered to take up the ark, Jos 3:6; Joshua is encouraged by the Lord, and instructed to command the priests when they come to Jordan to stand still in it, Jos 3:7; and he declares to all the people, as a token that God would drive the Canaanites from before them, that as soon as the feet of the priests bearing the ark should rest in the waters of Jordan, they should be parted, and make way for them to pass through, Jos 3:9; which accordingly came to pass, so that all the Israelites passed over on dry ground, Jos 3:14.
1. And Joshua rose early in the morning,.... The morning after the spies had returned and made their report; which, as Kimchi rightly observes, was the ninth of Nisan; for on the morrow, which was the tenth, the people passed over Jordan, see Jos 3:5. Moses, according to the Jewish writers, died on the seventh of Adar or February; the thirty days of his mourning ended the seventh of Nisan or March; two days before they were ended the spies were sent, who returned on the eighth day of the month; and the morning following Joshua rose early, which shows his readiness and alacrity to proceed in the expedition he was directed and encouraged to:
and they removed from Shittim, and came to Jordan; from Shittim in the plains of Moab, to the river Jordan:
he and all the children of Israel; he as their general, and they an army of six hundred thousand fighting men under him, besides women and children, and others that came along with them:
and lodged there before they passed over; lay there encamped a night before they passed over the river Jordan.
2. And it came to pass after three days,.... At the end of the three days they were bid to prepare food for their expedition, and to go over Jordan, Jos 1:11,
that the officers went through the host; the camp of Israel; very probably the same as in Jos 1:10; this was, no doubt, by the order of Joshua, and who was directed to it by the Lord.
3. And they commanded the people,.... In the name of Joshua, by whom they were sent:
saying, when ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it: the Targum reads, the priests and Levites; so the Septuagint: it was the business of the Levites, particularly the Kohathites, to bear the ark in journeying, but here the priests, who also were Levites, were to carry it: it is remarked in the Talmud (p), that there are three places in which the priests are said to bear the ark; here, and when they surrounded Jericho, Jos 6:6; and when it was returned to its place in the times of David, Sa2 15:29; and Kimchi and Abarbinel observe a fourth, when it was brought into Solomon's temple, Kg1 8:6,
then ye shall remove from your place, and go after it; their usual signal for marching was the cloud, when that was taken up, Num 9:17, &c. but now the ark, the clouds of glory having removed at the death of Moses, and were seen no more, as Abarbinel and other Jewish writers observe; and therefore it was proper the Israelites should be made acquainted with this signal; for, as Jarchi says, this journey was different from all the journeys (though that of the three days journey from Sinai must be excepted, Num 10:33), for all the time Moses was in being, the pillar of cloud marched first and showed them the way, and the ark moved after two of the standards (Judah and Reuben), and now the ark went first: the cloud was a figure of the dark and cloudy dispensation of the law, particularly the ceremonial law, the shadow of good things to come, and which continued only during the former state, and discontinued to be of any use when the Mosaic dispensation ceased, and when Joshua or Jesus was come: the ark was a type of Christ, the forerunner for us entered, and whom we are to follow whithersoever he goes or directs to, in the exercise of grace and performance of duty; and the ark being carried now by different persons, may denote that Christ was held forth in a weaker manner under the legal dispensation, and by his apostles and ministers under the Gospel dispensation in a clearer and stronger manner, and who are to be followed no further or longer than as they bear the ark or direct to Christ.
(p) T. Bab. Sotah, fol. 33. 2.
4. Yet there shall be a space between you and it,.... The ark; the Keri or marginal reading is, "between you and them"; the priests that bear it: hence sprung a fiction among the Jews, that there were two arks, the ark of the Shechinah or divine Majesty, and the ark of Joseph, in which his bones were put, which went together (q); which Jarchi, Kimchi, and Abarbinel take notice of, but has no foundation in the text:
about two thousand cubits by measure; by a certain well known measure, that of a common cubit; for the "caph" we render "about" is a note of truth, reality, and certainty, and designs the exact precise measure here given: this difference was to be observed, partly in reverence to the ark, the symbol of the divine Presence; Christ is to be reverenced by his people, and so his word and ordinances; and there is a reverence and respect due to his ministers and priests that bear the ark; as also that they might the better see the ark and go after it, as Ben Gersom; or the way in which they should go, as is suggested in the following clause; and likewise have the better view of the greatness of the miracle, as Abarbinel; the dividing of the waters of Jordan as soon as the ark came to it, and while it was in it: the Jews conclude from hence that this was the measure of ground they may go on a sabbath day, and no further, called a sabbath day's journey, Act 1:12,
come not near unto it, that ye may know the way by which ye must go; over Jordan into Canaan's land; for being at some distance from them they could better discern that and the way he directed them to walk in: Christ the antitype of the ark is the way to the heavenly Canaan, and his ministers point out the right way of salvation by him, in the ministration of the word, by attending to which the way is seen and known in which men must go:
for ye have not passed this way heretofore; a path indeed untrodden by any; neither they nor any other ever went into Canaan the way they were now going, through the river Jordan as on dry land: the way to heaven by Christ is only revealed in the Gospel, and only trodden by believers in him, and especially the way to glory through Jordan's river; or death is an untrodden path, which, though the way of all flesh, is a trackless path, and gone through, but once, and those who pass it have never before gone that way.
(q) T. Bab. Sotah, fol. 13. 1.
5. And Joshua said unto the people,.... On the third day; and the thirtieth day of the mourning for Moses, Jarchi says, was the first of the three days, and that being the seventh day of the month, this must be the ninth, as it is most clear the morrow was the tenth:
sanctify yourselves; in a ceremonial sense, by washing their bodies and their clothes, and abstaining from their wives; and in a moral sense, by acts of religion and devotion, by prayer and meditation, and the exercise of repentance and, good works: it may denote that sanctification is necessary to our passage over Jordan, or through death to the heavenly Canaan, for without holiness no man shall see the Lord:
for tomorrow the Lord will do wonders among you: in their sight and presence, and for them, by dividing the waters of Jordan, that they might pass through it as on dry land; this, as Kimchi says, was the tenth of Nisan, as is plain from Jos 4:19.
6. And Joshua spoke unto the priests,.... On the morrow, that is, on the tenth day of the month, the day on which they went over Jordan:
saying, take up the ark of the covenant; in which the law was put, which was the covenant between God and the people, from whence the ark had this name; and in which it was typical of Christ, in whom both the law, the covenant of works, was fulfilled, and with whom the covenant of grace was made; who is the Mediator; surety, and messenger of it, and in whom all the blessings and promises of it are, and with whom it is, and will be kept for evermore: the ark, the priests were ordered to take up and bear on their shoulders; for no other way might they carry it; these typified the ministers of Christ who bear his name, his Gospel in the world, see Act 9:15,
and pass over before the people; over the river Jordan, to direct them in the way through it, and encourage them to follow them:
and they took up the ark of the covenant, and went before the people; from the place where they had lodged the night before to the brink of the river.
7. And the Lord said unto Joshua,.... Out of the tabernacle:
this day will I begin to magnify thee in the sight of all Israel; by working the miracle afterwards related; dividing the waters, which was done on this day, and was but the beginning of wonders; for other great and marvellous things were done for him and by him, by which it appeared he was high in the favour of God, greatly esteemed and honoured by him, and so would be great and honourable in the account of the people:
that they may know that as I was with Moses, so I will be with thee; by dividing the waters of Jordan for him, as he had divided the waters of the Red sea for Moses; which, as it was a token of his powerful presence with him, this would be a like token of it with Joshua. The Targum is,"as my Word was for the help of Moses, so shall my Word be for thy help.''
8. And thou shalt command the priests that bear the ark of the Lord,.... Who were subject to Joshua, the chief governor of the nation, and general of the army, as well as the common people; and whose commands they were to obey, and especially when they appeared to be from the Lord:
saying, when ye come to the brink of the water of Jordan; not of the bank of it, but of the water, which had now overflowed its bank; that is, the brink or extremity of it, which was nearest to them, and to which they first came; though it is a notion of some Jewish commentators (t), and which some Christian interpreters (u) have given into, and both of considerable note, that this was the further extremity, or the brink on the other side of the river; but, according to this notion, they must pass the river to the other side before the waters were divided, which is not credible; and must return again into the midst of the river, which is not probable; and besides, it is expressly said, that as soon as their feet dipped in the brim, or extremity of the water, the waters parted, which must be the first brim or extremity they came at, Jos 3:15,
ye shall stand still in Jordan; after the waters were parted; upon their coming to, and touching, the brink of them, they proceeded, and went into the middle of the river, where they were ordered to stop and stand still.
(t) Kimchi, Abarbinel. (u) Masius, Drusius.
9. And Joshua said unto the children of Israel, come hither,.... Very probably to the door of the tabernacle:
and hear the words of the Lord your God; which he was about to deliver to them as from him, and in his name.
10. And Joshua said,.... To the people as follows:
hereby ye shall know that the living God is among you; who has life in and of himself, and is the author of life to all his creatures; and is so called in opposition to the lifeless idols of the Gentiles: and it may be, as Abarbinel observes, to suggest to them, that though Moses was dead, the Lord lived, and lives for evermore; and by the following miracle of dividing the waters of Jordan, it would be a plain case that the Lord was yet among them, to protect and defend them, deliver and save them:
and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites; all the seven nations are mentioned, even the Girgashites, who are sometimes omitted, to assure them of the expulsion of them all, to make way for their entire possession of the land of Canaan, as had been promised them.
11. Behold, the ark of the covenant of the Lord of all the earth,.... Some both Jewish and Christian interpreters, because there is a distinguishing accent on the word "covenant", read the words "the ark of the covenant, even the Lord of all the earth"; so in some copies of our English Bible, as if the ark was called the Lord of all the earth, because of his presence and dwelling there; but, as Kimchi observes, either the word "ark" is wanting, or the word "covenant", and may be supplied either thus,"the ark of the covenant, the ark (I say) of the Lord of all the earth;''or thus,"the ark of the covenant, which is the covenant of the Lord of all the earth:''the true meaning is what Abarbinel gives,"the ark of the covenant of the Lord, who is the Lord of the whole earth;''the Maker and possessor of the whole earth, the whole terraqueous globe; and can do what he pleases in the earth, or in the water; and can control the powers of nature, and do what is beyond them, things miraculous and astonishing:
passeth before you into Jordan; not only unto it, but into it, into the river itself; and, by the power of him whose presence was with it, the waters of Jordan were to be divided, to give them a passage through it as on dry land, and so it came to pass.
12. Now therefore take ye twelve men,.... For what end and purpose is not mentioned. Abarbinel is of opinion, that they were chosen and appointed, that every man might pitch upon and take a place for his tribe to encamp in, when they came on the other side Jordan: whether this was Joshua's view or no is not certain; however, the use he made of these, thus provided by divine direction, is related Jos 4:2,
and these were to be taken out of the tribes of Israel, out of every tribe a man; Levi not reckoned, having no part in the land; and so we find that tribe left out in other accounts, when there was a choice of twelve men out of each of the tribes, Num 13:4.
13. And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord,.... Which they were bid to take up and carry, Jos 3:6,
the Lord of all the earth; this shows that not the ark, but the Lord, is called "the Lord of all the earth"; see Gill on Jos 3:11,
shall rest in the waters of Jordan; the meaning is, as soon as their feet should touch them, or they should set their feet in them, when they came to the brink of them:
that the waters of Jordan shall be cut off from the waters that come down from above; from above the place where the priests came, and the children of Israel after passed over:
and they shall stand upon an heap; or one heap; stop and rise up high, as if piled up one upon another, and stand unmoved. This had been made known to Joshua by divine revelation, and is what he hints at, Jos 3:5; and now plainly speaks out, and foretells before it came to pass; and which must serve to magnify Joshua, as in Jos 3:7; and give him great credit and honour among the people.
14. And it came to pass, when the people removed from their tents to pass over Jordan,.... Which they had pitched very near it, upon their removal from Shittim, and in which they had lodged the night past:
and the priests bearing the ark of the covenant before the people; at the distance of two thousand cubits.
15. And as they that bare the ark were come unto Jordan,.... Not to the bank, which was overflowed, but to the extremity of the water overflowing:
and the feet of the priests that bare the ark were dipped in the brim of the water; which was doubtless the first they came to, and not the brim or extremity of it on the other side:
for Jordan overfloweth all its banks all the time of harvest; that is, of barley harvest, as appears from the time of year; for it was in the first month, the month Nisan, or Abib, which answers to part of March, and April, it used to overflow, Ch1 12:15; and it was now the tenth day of that month, Jos 4:19; on the sixteenth of which, at the time of the passover, the sheaf of the firstfruits of barley harvest was offered up, Lev 23:10; the inundation continued all the time of harvest; and so Aristeas (w) testifies, that"the river being filled, it overflows as the Nile in the time of harvest, and waters much of the country:''it overflows its banks both on the one side and on the other, the eastern and western shores. This overflow is supposed to be occasioned either by the latter rains, which fell about this time; or rather by the snow on Mount Lebanon melting at this time of the year, when the sun has great strength in those parts, and which poured down in great quantities into this river, that took its rise from thence. Josephus (x) speaks of Mount Lebanon and of the fountains of Jordan together; and says they have their rise from the mountain; and of the snow of Lebanon see Jer 18:14. This river continued to overflow at this season in the times of David, Ch1 12:15; and in the times of Aristeas, who lived in the reign of Ptolemy Philadelphus, king of Egypt, as before observed; and some late travellers (y) observe,"it generally happens in the month Nisan; that is, from the middle of March to the middle of April, the time of the first harvest;''but Mr. Maundrell (z), who was upon the spot in 1697, and at the proper time of its overflowing, perceived nothing of it. He says,"there is a small descent, which you may fitly call the, first and outermost bank of Jordan, as far as which it may be supposed the river does, or at least did anciently, overflow; but at present (whether it was because the river has by its rapidity of current worn its channel deeper than it was formerly, or whether because its waters are diverted some other way) it seems to have forgot its ancient greatness; for we could discern no sign or probability of such overflowings when we were there, which was the thirtieth of March, being the proper time for these inundations; nay, so far was the river from overflowing, that it ran at least two yards below the brink of the channel.''However, at this time of the passage of the children of Israel through it, it was overflowing; which made the miracle the greater.
(w) Hist. de 72. Interpret. p. 41. (x) Antiqu. l. 5. c. 1. sect. 22. (y) Egmont and Heyman's Travels, vol. 1. p. 335, 336. (z) Journey from Aleppo to Jerusalem, p. 81, 82.
16. That the waters which came down from above,.... Above where the priests' feet rested, and which came down from Mount Lebanon, and the fountains of Jordan northward:
stood and rose up upon an heap; they stopped their current, and as the water came down they rose up on high, and made one vast heap of waters:
very far from the city of Adam, that is, beside Zaretan; the Cetib, or textual reading, is, "in Adam the city"; we follow the marginal reading, "from Adam": both readings, as is usually, if not always the case, are to be received; and the meaning is, that this heap of waters, though the river was at a considerable distance from Adam; yet through the overflow of it, it reached to, and was "in Adam": this city was in Perea, on the other side Jordan, that side on which the Israelites were before their passage; and Zaretan, which is supposed to be the same with Zartanah, and Zarthan, Kg1 4:12, was on this side, in the tribe of Manasseh; and the sense is, not that Adam was on the side of Zaretan, or near it, for it was on the other side of the river; and according to the Talmudists (a) was twelve miles from it; but the construction is with the word "heap", "which heap was on the side of Zaretan"; it was there where the waters were heaped up; it seems as if they reached on the one side to Adam, and on the other side to Zaretan:
and those that came down towards the sea of the plain, even the salt sea, failed, and were cut off; those waters, which were below where the priests' feet rested, ran down into the lake Asphaltites, where Sodom and Gomorrah formerly stood, the sea of the plain, or vale of Siddim, Gen 14:3; sometimes called the dead sea, and here the salt sea, its water being exceeding salt; so, Mr. Maundrell, the above mentioned traveller (b) testifies on his own knowledge;"the water of the lake (the lake Asphaltites, or dead sea, says he) was very limpid, and salt to the highest degree; and not only salt, but also extreme bitter and nauseous;''
so that these waters running down thither, and those above stopped, made a dry channel for sixteen or eighteen miles: and the people passed over right against Jericho; which was the city Joshua had in view to attack first, and had sent spies thither to get intelligence of it, and the disposition of the people in it: See Gill on Jos 2:1.
(a) T. Hieros. Sotah, fol. 21. 4. (b) Maundrell, ut supra, (Journel from Aleppo to Jerusalem) p. 84. Ed. 7.
17. And the priests that bare the ark of the Lord stood firm on dry ground in the midst of Jordan,.... Which for its breadth Mr. Maundrell, the above mentioned traveller, says (c) might be about twenty yards over, and its depth exceeded his height; but Dr. Shaw (d), a later traveller still, says,"the river Jordan is by far the most considerable river, excepting the Nile, either of the coast of Syria, or of Barbary. I computed it to be about thirty yards broad, but the depth I could not measure, except at the brink, where I found it to be three yards.''Now in the midst of this river the priests bearing the ark stood firm on dry ground, the waters above being stopped and those below cut off. This perhaps might give rise to the fables among the Heathens of the river Scamander being swelled for the destruction of Achilles, and dried up by Vulcan, of which Homer (e) makes mention; and of the river Inachus, dried up by Neptune, as the Grecians fable; however, if Heathens can credit these accounts, surely we Christians ought to believe this, attested by divine revelation. And this may denote the presence of Christ with his people in afflictions, who will not suffer those waters to overflow them, and in death itself, when the swellings of Jordan shall not come near them to distress them; and when the covenant of grace will appear firm and sure, and be their great support; and when also the feet of the ministers of Christ stand firm, and their faith fails not; which is of great use, and very encouraging to the spiritual Israel of God:
and all the Israelites passed over on dry ground; the waters being divided to a space large enough for such a body of people to pass over, and which continued
until all the people were clean passed over Jordan; perfectly and completely, not one being left behind, or lost in the passage through it; in the midst of which the priests stood until all were passed over. So the spiritual Israel of God must all go over Jordan's river, or must all go through the valley of the shadow of death; and they will all go over safe to Canaan's land, to the heavenly glory; their souls go immediately to heaven at death, and their bodies will be raised at the last day, and be reunited to them, and partake of happiness with them; nor will anyone of them be lost; they all clean pass over, and arrive safe; for they are the chosen of God, the care and charge of Christ, the purchase of his blood, partake of his grace, and have the earnest of his Spirit.
(c) Maundrell, Journey from Aleppo to Jerusalem, p. 83. (d) Travels, p. 346. (e) Iliad. 21.
Next: Joshua Chapter 4
JFB
JOSHUA COMES TO JORDAN. (Jos 3:1-6)
Joshua rose early in the morning--On the day following that on which the spies had returned with their encouraging report. The camp was broken up in "Shittim" (the acacia groves), and removed to the eastern bank of the Jordan. The duration of their stay is indicated (Jos 3:2), being, according to Hebrew reckoning, only one entire day, including the evening of arrival and the morning of the passage; and such a time would be absolutely necessary for so motley an assemblage of men, women, and children, with all their gear and cattle to make ready for going into an enemy's country.
2. the officers went through the host; And they commanded the people--The instructions given at this time and in this place were different from those described (Jos 1:11).
3–4. When ye see the ark . . ., and the priests the Levites bearing it--The usual position of the ark, when at rest, was in the center of the camp; and, during a march, in the middle of the procession. On this occasion it was to occupy the van, and be borne, not by the Kohathite Levites, but the priests, as on all solemn and extraordinary occasions (compare Num 4:15; Jos 6:6; Kg1 8:3-6).
then ye shall . . . go after it. Yet there shall be a space between you and it--These instructions refer exclusively to the advance into the river. The distance which the people were to keep in the rear of the ark was nearly a mile. Had they crowded too near the ark, the view would have been intercepted, and this intervening space, therefore, was ordered, that the chest containing the sacred symbols might be distinctly visible to all parts of the camp, and be recognized as their guide in the untrodden way.
5. Joshua said unto the people--rather "had said," for as he speaks of "to-morrow," the address must have been made previous to the day of crossing, and the sanctification was in all probability the same as Moses had commanded before the giving of the law, consisting of an outward cleansing (Exo 19:10-15) preparatory to that serious and devout state of mind with which so great a manifestation should be witnessed.
6. Joshua spake unto the priests--This order to the priests would be given privately, and involving as it did an important change in the established order of march, it must be considered as announced in the name and by the authority of God. Moreover, as soon as the priests stepped into the waters of Jordan, they were to stand still. The ark was to accomplish what had been done by the rod of Moses.
7–8. THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
the Lord said to Joshua, This day will I . . . magnify thee in the sight of all Israel--Joshua had already received distinguished honors (Exo 24:13; Deu 31:7). But a higher token of the divine favor was now to be publicly bestowed on him, and evidence given in the same unmistakable manner that his mission and authority were from God as was that of Moses (Exo 14:31).
9–13. JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
Come hither, and hear the words of the Lord--It seems that the Israelites had no intimation how they were to cross the river till shortly before the event. The premonitory address of Joshua, taken in connection with the miraculous result exactly as he had described it, would tend to increase and confirm their faith in the God of their fathers as not a dull, senseless, inanimate thing like the idols of the nations, but a Being of life, power, and activity to defend them and work for them.
14–15. THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
And it came to pass, when the people removed from their tents, &c.--To understand the scene described we must imagine the band of priests with the ark on their shoulders, standing on the depressed edge of the river, while the mass of the people were at a mile's distance. Suddenly the whole bed of the river was dried up; a spectacle the more extraordinary in that it took place in the time of harvest, corresponding to our April or May--when "the Jordan overfloweth all its banks." The original words may be more properly rendered "fills all its banks." Its channel, snow-fed from Lebanon, was at its greatest height--brimful; a translation which gives the only true description of the state of Jordan in harvest as observed by modern travellers. The river about Jericho is, in ordinary appearance, about fifty or sixty yards in breadth. But as seen in harvest, it is twice as broad; and in ancient times, when the hills on the right and left were much more drenched with rain and snow than since the forests have disappeared, the river must, from a greater accession of water, have been broader still than at harvest-time in the present day.
16. the waters which came down from above--that is, the Sea of Galilee
stood and rose up upon a heap--"in a heap," a firm, compact barrier (Exo 15:8; Psa 78:13);
very far--high up the stream;
from the city Adam, that is beside Zaretan--near mount Sartabeh, in the northern part of the Ghor (Kg1 7:46); that is, a distance of thirty miles from the Israelitish encampment; and
those that came down toward the sea of the desert--the Dead Sea--were cut off (Psa 114:2-3). The river was thus dried up as far as the eye could reach. This was a stupendous miracle; Jordan takes its name, "the Descender," from the force of its current, which, after passing the Sea of Galilee, becomes greatly increased as it plunges through twenty-seven "horrible rapids and cascades," besides a great many lesser through a fall of a thousand feet, averaging from four to five miles an hour [LYNCH]. When swollen "in time of harvest," it flows with a vastly accelerated current.
the people passed over right against Jericho--The exact spot is unknown; but it cannot be that fixed by Greek tradition--the pilgrims' bathing-place--both because it is too much to the north, and the eastern banks are there sheer precipices ten or fifteen feet high.
17. the priests . . . and all the Israelites passed over on dry ground--the river about Jericho has a firm pebbly bottom, on which the host might pass, without inconvenience when the water was cleared off.
Next: Joshua Chapter 4
Matthew Henry
This chapter, and that which follows it, give us the history of Israel's passing through Jordan into Canaan, and a very memorable history it is. Long afterwards, they are told to remember what God did for them between Shittim (whence they decamped, Jos 3:1). and Gilgal, where they next pitched, Jos 4:19, Mic 6:5, that they might know the righteousness of the Lord. By Joshua's order they marched up to the river's side (Jos 3:1), and then almighty power led them through it. They passed through the Red Sea unexpectedly, and in their flight by night, but they have notice some time before of their passing through Jordan, and their expectations raised. I. The people are directed to follow the ark (Jos 3:2-4). II. They are commanded to sanctify themselves (Jos 3:5). III. The priests with the ark are ordered to lead the van (Jos 3:6). IV. Joshua is magnified and made commander in chief (v. 7, 8). V. Public notice is given of what God is about to do for them (v. 9-13). IV. The thing is done, Jordan is divided, and Israel brought safely through it (v. 14-17). This was the Lord's doing, and it is marvellous in our eyes.
1–6. Rahab, in mentioning to the spies the drying up of the Red Sea (Jos 2:10), the report of which terrified the Canaanites more than anything else, intimates that those on that side the water expected that Jordan, that great defence of their country, would in like manner give way to them. Whether the Israelites had any expectation of it does not appear. God often did things for them which they looked not for, Isa 64:3. Now here we are told,
I. That they came to Jordan and lodged there, Jos 3:1. Though they were not yet told how they should pass the river, and were unprovided for the passing of it in any ordinary way, yet they went forward in faith, having been told (Jos 1:11) that they should pass it. We must go on in the way of our duty though we foresee difficulties, trusting God to help us through them when we come to them. Let us proceed as far as we can, and depend on divine sufficiency for that which we find ourselves not sufficient for. In this march Joshua led them, and particular notice is taken of his early rising as there is afterwards upon other occasions (Jos 6:12; Jos 7:16; Jos 8:10), which intimates how little he loved his ease, how much he loved his business, and what care and pains he was willing to take in it. Those that would bring great tings to pass must rise early. Love not sleep, lest thou come to poverty. Joshua herein set a good example to the officers under him, and taught them to rise early, and to all that are in public stations especially to attend continually to the duty of their place.
II. That the people were directed to follow the ark. Officers were appointed to go through the host to give these directions (v. 2), that every Israelite might know both what to do and what to depend upon.
1. They might depend upon the ark to lead them; that is, upon God himself, of whose presence the ark was an instituted sign and token. It seems, the pillar of cloud and fire was removed, else that would have led them, unless we suppose that it now hovered over the ark and so they had a double guide: honour was put upon the ark, and a defence upon that glory. It is called here the ark of the covenant of the Lord their God. What greater encouragement could they have than this, that the Lord was their God, a God in covenant with them? Here was the ark of the covenant; if God be ours, we need not fear any evil. He was nigh to them, present with them, went before them: what could come amiss to those that were thus guided, thus guarded? Formerly the ark was carried in the midst of the camp, but now it went before them to search out a resting-place for them (Num 10:33), and, as it were, to give them livery and seisin of the promised land, and put them in possession of it In the ark the tables of the law were, and over it the mercy-seat; for the divine law and grace reigning in the heart are the surest pledges of God's presence and favour, and those that would be led to the heavenly Canaan must take the law of God for their guide (if thou wilt enter into life keep the commandments) and have the great propitiation in their eye, looking for the mercy of our Lord Jesus Christ unto eternal life.
2. They might depend upon the priests and Levites, who were appointed for that purpose to carry the ark before them. The work of ministers is to hold forth the word of life, and to take care of the administration of those ordinances which are the tokens of God's presence and the instruments of his power and grace; and herein they must go before the people of God in their way to heaven.
3. The people must follow the ark: Remove from your place and go after it, (1.) As those that are resolved never to forsake it. Wherever God's ordinances are, there we must be; if they flit, we must remove and go after them. (2.) As those that are entirely satisfied in its guidance, that it will lead in the best way to the best end; and therefore, Lord, I will follow thee whithersoever thou goest. This must be all their car, to attend the motions of the ark, and follow it with an implicit faith. Thus must we walk after the rule of the word and the direction of the Spirit in every thing, so shall peace be upon us, as it now was upon the Israel of God. They must follow the priests as far as they carried the ark, but no further; so we must follow our ministers only as they follow Christ.
4. In following the ark, they must keep their distance, v. 4. They must none of them come within a thousand yards of the ark. (1.) They must thus express their awful and reverent regard to that token of God's presence, lest its familiarity with them should breed contempt. This charge to them not to come near was agreeable to that dispensation of darkness, bondage, and terror: but we now through Christ have access with boldness. (2.) Thus it was made to appear that the ark was able to protect itself, and needed not to be guarded by the men of war, but was itself a guard to them. With what a noble defiance of the enemy did it leave all it its friends half a mile behind except the unarmed priests that carried it as perfectly sufficient for its own safety and theirs that fallowed it! (3.) Thus it was the better seen by those that were to be led by it: That you may know the way by which you must go, seeing it, as it were, chalked out or tracked by the ark. Had they been allowed to come near it, they would have surrounded it, and none would have had the sight of it but those that were close to it; but, as it was put at such a distance before them, they would all have the satisfaction of seeing it, and would be animated by the sight. And it was with good reason that this provision was made for their encouragement: For you have not passed this way heretofore. This had been the character of all their way through the wilderness, it was an untrodden path, but this especially through Jordan. While we are here we must expect and prepare for unusual events, to pass ways that we have not passed before, and much more when we go hence; our way through the valley of the shadow of death is a way we have not gone before, which makes it the more formidable. But, if we have the assurance of God's presence, we need not fear; that will furnish us with such strength as we never had when we come to do a work we never did.
III. They were commanded to sanctify themselves, that they might be prepared to attend the ark; and with good reason: For tomorrow the Lord will do wonders among you, v. 5. See how magnificently he speaks of God's works: he doeth wonders, and is therefore to be adored, admired, and trusted in. See how intimately acquainted Joshua was with the divine counsels: he could tell before-hand what god would do, and when. See what preparation we must make to receive the discoveries of God's glory and the communications of his grace: we must sanctify ourselves. This we must do when we are to attend the ark, and God by it is about to do wonders among us; we must separate ourselves from all other cares, devote ourselves to God's honour, and cleanse ourselves from all filthiness of flesh and spirit. The people of Israel were now entering into the holy land, and therefore must sanctify themselves. God was about to give them uncommon instances of his favour, which by meditation and prayer they must compose their minds to a very careful observation of, that they might give God the glory, and take to themselves the comfort, of these appearances.
IV. The priests were ordered to take up the ark and carry it before the people, v. 6. It was the Levites' work ordinarily to carry the ark, Num 4:15. But on this great occasion the priests were ordered to do it. And they did as they were commanded, took up the ark, and did not think themselves disparaged, went before the people, and did not thing themselves exposed; the ark they carried was both their honour and their defence. And now we may suppose that prayer of Moses used, when the ark set forward (Num 10:35), Rise up, Lord and let they enemies be scattered. Magistrates are here instructed to stir up ministers to their work, and to make use of their authority for the furtherance of religion. Ministers must likewise learn to go before in the way of God, and not to shrink nor draw back when dangers are before them. They mus expect to be most struck at, but they know whom they have trusted.
7–13. We may observe here how God honours Joshua, and by this wondrous work he is about to do designs to make Israel know that he is their governor, and then how Joshua honours God and endeavours by it to make Israel know that he is their God. Thus those that honour God he will honour, and those whom he has advanced should do what they can in their places to exalt him.
I. God speaks to Joshua to put honour upon him, v. 7, 8. 1. It was a great honour God id him that he spoke to him as he had done to Moses from off the mercy-seat, before the priests removed it with the ark. This would make Joshua easy in himself and great among the people, that God was pleased to speak so familiarly to him. 2. that he designed to magnify him in the sight of all Israel. He had told him before that he would be with him (Jos 1:5), and that comforted him, but now all Israel shall see it, and this would magnify him. Those are truly great with whom God is and whom he employs and owns in his service. God magnified him because he would have the people magnify him. Pious magistrates are to be highly honoured and esteemed as public blessings, and the more we see of God with them the more we should honour them. by the dividing of the red Sea Israel was convinced that God was with Moses in bringing them out of Egypt; therefore they are said to be baptized unto Moses in the sea, Co1 10:2. and upon that occasion they believed him, Exo 14:31. And now, by the dividing of Jordan, they shall be convinced that God is in like manner with Joshua in bringing them into Canaan. God had magnified Joshua before on several occasions, but now he began to magnify him as the successor of Moses in the government. Some have observed that it was at the banks of Jordan that God began to magnify Joshua, and at the same place he began to magnify our Lord Jesus as Mediator; for John was baptizing at Bethabara, the house of passage, and there it was that when our Saviour was baptized it was proclaimed concerning him, This is my beloved Son. 3. That by him he gave orders to the priests themselves, though they were his immediate attendants (Jos 3:8): Thou shalt command the priests, that is, "Thou shalt make known to them the divine command in this matter, and take care that they observe it, to stand still at the brink of Jordan while the waters part, that it may appear to be at the presence of the Lord, of the mighty God of Jacob, that Jordan is driven back," Psa 114:5, Psa 114:7. God could have divided the river without the priests, but they could not without him. The priests must herein set a good example to the people, and teach them to do their utmost in the service of God, and trust him for help in time of need.
II. Joshua speaks to the people, and therein honours God.
1. He demands attention (Jos 3:9): "Come hither to me, as many as can come within hearing, and, before you see the works, hear the words of the Lord your God, that you may compare them together and they may illustrate each other." He had commanded them to sanctify themselves, and therefore calls them to hear the word of God, for that is the ordinary means of sanctification, Joh 17:17.
2. He now tells them, at length, by what way they should pass over Jordan, by the stopping of its streams (Jos 3:13): The waters of Jordan shall be cut off. God could by a sudden and miraculous frost have congealed the surface, so that they might all have gone over upon the ice; but that being a thing sometimes done even in that country by the ordinary power of nature (Job 38:30), it would not have been such an honour to Israel's God, nor such a terror to Israel's enemies; it must therefore be done in such a way as had no precedent but the dividing of the Red Sea: and that miracle is here repeated, to show that God has the same power to finish the salvation of his people that he had to begin it, for he is the Alpha and the Omega; and that the word of the Lord (as the Chaldee reads it, Jos 3:7), the essential, eternal Word, was as truly with Joshua as he was with Moses. And by the dividing of the waters from the waters, and the making of the dry land to appear which had been covered, God would remind them of that in which Moses by revelation had instructed them concerning the work of creation (Gen 1:6, Gen 1:9), that by what they now saw their belief of that which they there read might be assisted, and they might know that the God whom they worshipped was the same God that made the world and that it was the same power that was engaged and employed for them.
3. The people having been directed before to follow the ark are here told that it should pass before them into Jordan, v. 11. Observe, (1.) The ark of the covenant must be their guide. during the reign of Moses, the cloud was their guide, but now, in Joshua's reign, the ark; both were visible signs of God's presence and presidency, but divine grace under the Mosaic dispensation was wrapt up as in a cloud and covered with a veil, while by Christ, our Joshua, it is revealed in the ark of the covenant unveiled. (2.) It is called the ark of the covenant of the Lord of all the earth. "He that is your God (v. 9), in covenant with you, is the Lord of all the earth, has both right and power to command, control, use, and dispose of all nations and of all creatures. He is the Lord of all the earth, therefore he needs not you, nor can he be benefited by you; therefore it is your honour and happiness to have him in covenant with you: if he be yours, all the creatures are at your service, and when he pleases shall be employed for you." When we are praising and worshipping God as Israel's God, and ours through Christ, we must remember that he is the Lord of the whole earth, and reverence him and trust in him accordingly. Some observe an accent in the original, which they think directs us to translate it somewhat more emphatically, Behold the ark of the covenant, even the ark of the Lord, or even of the covenant of the Lord of all the earth. (3.) They are told that the ark should pass before them into Jordan. God would not appoint them to go any where but where he himself would go before them and go with them; and they might safely venture, even into Jordan itself, if the ark of the covenant led them. While we make God's precepts our rule, his promises our stay, and his providence our guide, we need not dread the greatest difficulties we may meet with in the way of duty. That promise is sure to all the seed (Isa 43:2), When thou passes through the waters I will be with thee, and through the rivers they shall not overflow thee.
4. From what God was now about to do for them he infers an assurance of what he would yet further do. This he mentions first, so much was his heart upon it, and so great a satisfaction did it give him (v. 10): "Hereby you shall know that the living God (the true God, and God of power, not one of the dead gods of the heathen) is among you, though you see him not, nor are to have any image of him, is among you to give you law, secure your welfare, and receive your homage, - is among you in this great undertaking now before you; and therefore you shall, nay, he himself will, without fail, drive out from before you the Canaanites." So that the dividing of Jordan was intended to be to them, (1.) A sure token of God's presence with them. By this they could not but know that God was among them, unless their unbelief was as obstinate against the most convincing evidence as that of their fathers was, who presently after God had divided the Red Sea before them, impudently asked, Is the Lord among us, or is he not? Exo 17:7. (2.) A sure pledge of the conquest of Canaan. "If the living God is among you, expelling he will expel (so the Hebrew phrase is) from before you the Canaanites." He will do it certainly, and do it effectually. What should hinder him? What can stand in his way before whom rivers are divided and dried up? The forcing of the lines was certain presage of the ruin of all their hosts: how could they stand their ground when Jordan itself was driven back? When they had not courage to dispute this pass, but trembled at the approach of the mighty God of Jacob (Psa 114:7), what opposition could they ever make after this? This assurance which Joshua here gives them was so well grounded that it would enable one Israelite to chase a thousand Canaanites, and two to put then thousand to flight; and it would be abundantly strengthened by remembering the song of Moses, dictated forty years before, which plainly foretold the dividing of Jordan and the influence it would have upon the driving out of the Canaanites. Exo 15:15-17, "The inhabitants of Canaan shall melt away, and so be effectually driven out; they shall be as still as a stone till thy people pass over, and then thou shalt bring them in and plant them." Note, God's glorious appearances for his church and people ought to be improved by us for the encouragement of our faith and hope for the future. As for God, his work is perfect. If Jordan's flood cannot keep them our, Canaan's force cannot turn them out again.
5. He directs them to get twelve men ready, one of each tribe, who must be within call to receive such orders as Joshua should afterwards give them, Jos 3:12. It does not appear that they were to attend the priests, and walk with them when they carried the ark, that they might more immediately be witnesses of the wonders done by it, as some think; but they were to be at hand for the service they were called to, Jos 4:4, etc.
14. Here we have a short and plain account of the dividing of the river Jordan, and the passage of the children of Israel through it. The story is not garnished with the flowers of rhetoric (gold needs not to be painted), but it tell us, in short, matter of fact.
I. That this river was now broader and deeper than usually it was at other times of the year, Jos 3:15. The melting of the snow on the mountains of Lebanon, near which this river had its rise, was the occasion that at the time of harvest, barley-harvest, which was the spring of the year, Jordan overflowed all his banks. This great flood, just at that time (which Providence might have restrained for once, of which he might have ordered them to cross at another time of the year) very much magnified the power of God and his kindness to Israel. Note, Though the opposition given to the salvation of God's people have all imaginable advantages, yet god can and will conquer it. Let the banks of Jordan be filled to the brink, filled till they run over, it is as easy to Omnipotence to divide them, and dry them up, as if they were ever so narrow, ever so shallow; it is all one with the Lord.
II. That as soon as ever the feet of the priests dipped in the brim of the water the stream stopped immediately, as if a sluice had been led down to dam it up, Jos 3:15, Jos 3:16. So that the waters above swelled, stood on a heap, and ran back, and yet, as it should seem did not spread, but congealed, which unaccountable rising of the river was observed with amazement by those that live upward upon it many miles off, and the remembrance of it remained among them long after: the waters on the other side this invisible dam ran down of course, and left the bottom of the river dry as far downward, it is likely, as they swelled upward. When they passed through the red Sea, the waters were a wall on either hand, here only on the right-hand. Note, The God of nature can, when he pleases, change the course of nature, and alter its properties, can turn fluids into solids, waters into standing rocks, as, on the contrary, rocks into standing waters, to serve his own purposes. See Psa 114:5, Psa 114:8. What cannot God do? What will he not do for the perfecting of his peoples, salvation? Sometimes he cleaves the earth with rivers (Hab 3:9), and sometimes, as here, cleaves the rivers without earth. It is easy to imagine how, when the course of this strong rapid stream was arrested on a sudden, the waters roared and were troubled, so that the mountains seemed to shake with the swelling thereof (Psa 46:3), how the floods lifted up their voice, the floods lifted up their waves, while the Lord on high showed himself mightier than the noise of these many waters, Psa 93:3, Psa 93:4. With reference to this the prophet asks, Was the Lord displeased against the rivers? was thine anger against the rivers? Hab 3:8. No, Thou wentest forth for the salvation of thy people, Jos 3:13. In allusion to this, it is foretold, among the great things God will do for the gospel church in the latter days, that the great river Euphrates shall be dried up, that the way of the kings of the east may be prepared, Rev 16:12. When the time has come for Israel's entrance into the land of promise all difficulties shall be conquered, mountains shall become plains (Zac 4:7) and rivers become dry, for the ransomed of the Lord to pass over. When we have finished our pilgrimage through this wilderness, death will be like this Jordan between us and the heavenly Canaan, but the ark of the covenant has prepare us a way through it; it is the last enemy that shall be destroyed.
III. That the people passed over right against Jericho, which was, 1. An instance of their boldness, and a noble defiance of their enemies. Jericho was one of the strongest cities, and yet they dared to face it at their first entrance. 2. It was an encouragement to them to venture through Jordan, for Jericho was a goodly city and the country about it extremely pleasant; and, having that in view as their own, what difficulties could discourage them from taking possession? 3. It would increase the confusion and terror of their enemies, who no doubt strictly observed their motions, and were the amazed spectators of this work of wonders.
IV. That the priests stood still in the midst of Jordan while all the people passed over, Jos 3:17. There the ark was appointed to be, to show that the same power that parted the waters kept them parted as long as there was occasion; and had not the divine presence, of which the ark was a token, been their security, the waters would have returned upon them and buried them. there the priests were appointed to stand still, 1. To try their faith, whether they could venture to take their post, when god assigned it to them, with mountains of water over their heads. As they made a bold step when they set the first foot into Jordan, so now they made a bold stand when they tarried longest in Jordan; but they knew they carried their own protection with them. Note, Ministers in times of peril should be examples of courage and confidence in the divine goodness. 2. It was to encourage the faith of the people, that they might go triumphantly into Canaan, and fear no evil, no, not in this valley of the shadow of death (for so the divided river was), being assured of God's presence, which interposed between them and the greatest danger, between them and the proud waters, which otherwise had gone over their souls. Thus in the greatest dangers the saints are comforted with his rod and his staff, Psa 23:4.