Joshua 3:9

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.

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.

Joshua 3:1-13

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

1. Surrexit autem Josue summo mane, et profecti sunt e Sittim, venerantque usque ad Jordanem ipse et omnes filii Israel, pernoctaveruntque illic antequam transirent.

2. And it came to pass after three days, that the officers went through the host;

2. Et fuit a fine trium dierum, ut praefecti transirent per medium castrorum.

3. And they commanded the people, saying, When you see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then you shall remove from your place, and go after it.

3. Praeciperentque populo, dicendo, Quum videritis arcam foederis Jehovae Dei vestri, et sacerdotes Levitas portantes eam, proficiscemini e loco vestro, ibitisque post illam.

4. Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that you may know the way by which you must go: for you have not passed this way heretofore.

4. Veruntamen interstitium erit inter vos et ipsam fere duorum milium cubitorum in mensura: ne appropinquetis ei, ut cognoscatis viam per quam ambulaturi estis. Non enim transiistis per viam illam heri vel nudius tertius.

5. And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you.

5. Dixerat autem Josue ad populum, sanctificate (praeparate) vos. Cras enim faciet Jehova in medio vestri mirabilia.

6. And Joshua spoke unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.

6. Loquutus autem est Josue ad sacerdotes, dicendo, Tollite arcam foederis, et transite ante populum. Tulerunt itaque arcam foederis, et ambularunt ante populum.

7. And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.

7. Dixerat autem Jehova ad Josuam, Hodie incipiam magnificare te in oculis totius Israel, ut, sciant, quomodo fui cum Mose, sic me fore tecum.

8. And thou shall command the priests that bear the ark of the covenant, saying, When you are come to the brink of the water of Jordan, you shall stand still in Jordan.

8. Tu ergo praecipies sacerdotibus portantibus arcam foederis, dicendo, Quum ingressi fueritis usque ad extremum aquae Jordanis, in Jordane stabitis.

9. And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.

9. Dixitque Josue ad filios Israel Accedite huc, et audiate verba Jehovae Dei vestri.

10. And Joshua said, Hereby you shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.

10. Dixit item Josue, In hoc cognoscetis quod Deus vivens est in medio vestri, et quod expellendo expellet a facie vestra Chananaeum, Hitthaeum, et Hivaeum, et Pherisaeum, et Gergesaeum, et Amorrhaeum, et Jebusaeum.

11. Behold, the ark of the covenant of the Lord of all the earth passes over before you into Jordan.

11. Ecce arca foederis Dominatoris universae terrae transibit ante vos per Jordanem.

12. Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.

12. Nunc ergo tollite vobis duodecim viros e tribubus Israel, singulos per singulas tribus.

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, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap.

13. Quum autem quieverint plantae pedum sacerdotum portantium arcam Jehovae Dominatoris universae terrae in aquis Jordanis, aquae Jordanis intercidentur, et aquae superne (vel desuper, vel desursum) fluentes, consistent in acervo uno.

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

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

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

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

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

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

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

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

10. Hereby you shall know, etc He makes the power of the miracle extend further than to the entrance of the land, and deservedly; for merely to open up a passage into a hostile territory, from which there was afterwards no retreat, would have been nothing else than exposure to death. For either entangled among straits, and in an unknown region, they would easily have been destroyed, or they would have perished, worn out by hunger and the absolute want of all things. Joshua therefore declares before hand, that when God would restore the river to its course, it would just be as if he were stretching forth his hand to rout all the inhabitants of the land; and that the manifestation of his power given in the passage of the Jordan, would be a sure presage of the victory which they would obtain over all the nations.

He says, Hence shall you know that the Lord is present with you; to what end? Not only to plant your feet in the land of Canaan, but also to give you full possession of it. For surely when mention is made of the overthrow of the nations, an ultimate, free, and peaceful possession is implied. Therefore, as the Lord by dividing the river clearly showed that his power resided with the Israelites, so the people must on their part have conceived hopes of perpetual assistance, as much as if they had already seen their enemies worsted and lying prostrate before them.

For God does not abandon the work of his hands midway, leaving it maimed and unfinished. (Psalm 138:8) When he leads his people unto the promised inheritance, he makes a dry passage for them by cutting off the course of the Jordan. How perverse then would it have been for the Israelites to stop short at that momentary act, instead of feeling confident in all time to come, until quiet possession of the land were actually obtained! Let us learn then from this example, prudently to combine the different acts of divine goodness relating to our final salvation, so that a happy commencement may cherish and keep alive in our minds the hope of an equally happy termination.

When Joshua says that the people will know the presence of God from the miracle, he indirectly upbraids them with their distrust, as the mere promise of God ought to have sufficed for a full assurance, and our faith, unless founded solely on this promise, must be continually wavering. But although faith ought properly to recline on the truth of God alone, it does not follow that experimental knowledge may not act as a secondary support to its weakness, and give subsidiary aid to its confirmation. For that which God promises to us in word he seals by act, and as often as he exhibits to us manifestations of his grace and might, he intends them to be so many confirmations of what he has spoken, and so many helps tending to suppress all our doubts.

11. Behold the ark of the covenant, etc First he says that the ark of God will go before; and secondly, he explains for what purpose, namely, that Jordan may retire from its place, trembling, so to speak, at the presence of the Lord, as is said in the Psalms. (Psalm 114.) The narrative introduced concerning the twelve men is parenthetical, as it only briefly alludes to what it will afterwards deliver more fully and clearly. At present let us merely understand, that while the ark went before, God displayed his power in guiding the people. And in this way there was a confirmation of the sanctity of the worship appointed by the Law, when the Israelites perceived that it was no empty symbol of his presence that God had deposited with them. For Jordan was compelled to yield obedience to God just as if it had beheld his majesty.

Let us however remember, that the only reason which induced the Lord to display his grace in the ark was because he had placed the tables of his covenant within it. Moreover, as the thing could not be easily credited, Joshua directs the mind of the people to the contemplation of the divine power, which surmounts all difficulties. The title of Ruler of the whole earth here applied to God is not insignificant, but extols his power above all the elements of nature, in order that the Israelites, considering how seas and rivers are subject to his dominion, might have no doubt that the waters, though naturally liquid, would become stable in obedience to his word.

Footnotes:

[43] This seems to be the proper place to insert a short account of the Jordan, and more especially of that part of it in the neighborhood of which the Israelites were now encamped. This becomes necessary, because Calvin had altogether omitted it, partly, as some expressions in his Commentary would seem to indicate, from having unfortunately attached little comparative importance to geographical details, and partly, as he very modestly expresses it, from not having been very well acquainted with them. Indeed, at the period when he wrote, the geography of the Holy Land was very imperfectly known, but we have not the same excuse, as numerous well-qualified travelers have since traversed it in all directions, and published careful descriptions both of its general features and of almost all the localities possessed of much historical interest. In a single note, only a few leading points can be adverted to, but it seems not impossible in this way, to give a distinct idea of the nature of the passage which the Israelites were now preparing to make, and of the wonderful interposition by which they were enabled to accomplish it. The Jordan, then, by far the most important river of Palestine, is formed, near its northern frontiers, by several streams which descend from the mountains of Lebanon, and after flowing nearly due south, for a direct distance of about 175 miles, discharges its waters into the north side of the Dead Sea. In the upper part of its course, before it reaches the late of Tiberius, more familiarly known by its usual scriptural name of the Sea of Galilee, it has much of the character of an impetuous torrent, and is hemmed closely in on both sides by loftly mountains, but on issuing from the south side of the lake, it begins to flow in a valley, the most remarkable circumstance connected with which, is its great depth beneath the level of the ocean. Even the Sea of Galilee is 84 feet, and the Dead Sea, where the Jordan falls into it is 1337 feet beneath this level. The intervening space between the two seas, forms what is properly called the valley of the Jordan, and consists of a plain, about six miles across in its northern, but much wider in its southern half, where it spreads out, on its east or left bank, into the plains of Moab, and on its west or right bank, into the plains of Jericho. This valley, throughout its whole length, is terminated on either side by a mountain chain, which in many parts rises so rapidly as soon to attain a height exceeding 2500. Within the valley thus terminated, a minor valley is enclosed. It is about three quarters of a mile in breadth, and consists, for the most part, of a low flat, bounded by sandy slopes, and covered by trees or brushwood. Nearly in the center of this flat the river, almost concealed beneath its overhanging banks, pursues its course, with few large windings, but with such a multiplicity of minute tortuosities, that though the direct distance is not more than sixty-five, the indirect distance or total length of the stream is estimated at not less than two hundred miles. The river, in its ordinary state, within its banks, has a width of from twenty to thirty yards, and a depth, varying from nine to fifteen feet. The banks are there from twelve to fourteen feet high, and immediately beyond them, the flat bears evident marks of being frequently inundated. These inundation's take place in spring, and are caused by the melted snow brought down, partly by the three principal tributaries of the Jordan, the Jarmuch, or Shurat-el-Mandour, the Jabbok, or Zerka, and the Arnon, or Wady Modjet, which all join it from the east, but chiefly by the main stream, which is then copiously supplied from the snowy heights of Lebanon. This rising of the waters, of course, begins as soon as the thawing influence of the returning heat begins to be felt, but does not attain its maximum till the impression has been fully made, or, in the first weeks of April. Such was the state of the stream as the Israelites now safely assumed to have been from seven to Twelve miles north of the Dead Sea, and not far from the Bethabarah, where our Savior, after condescending to receive baptism at the hands of his forerunner, went up from the banks, while the heavens opened, and the Spirit of God descended like a dove, and lighted upon him. -- Ed.

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.

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.

Come hither, to the ark or tabernacle, the place of public assemblies, and hear the words of the Lord your God; who is now about to give a proof that he is both the Lord, the omnipotent Governor of heaven and earth, and all creatures; and your God, in covenant with you, having a tender care and true affection for you.

The summons to the children of Israel, i.e., to the whole nation in the persons of its representatives, to draw near (גּשׁוּ for גּשׁוּ, as in Sa1 14:38; Rut 2:14) to hear the words of the Lord its God, points to the importance of the following announcement by which Israel was to learn that there was a living God in the midst of it, who had the power to fulfil His word. Jehovah is called a "living God," in contrast with the dead gods of the heathen, as a God who proved himself to be living, with special reference to those "divine operations by which God had shown that He was living and watchful on behalf of His people; just as His being in the midst of the people did not denote a naked presence, but a striking degree of presence on the part of God in relation to the performance of extraordinary operations, or the manifestation of peculiar care" (Seb. Schmidt). The God of Israel would now manifest himself as a living God by the extermination of the Canaanites, seven tribes of whom are enumerated, as in Deu 7:1 (see the remarks on this passage). Joshua mentions the destruction of these nations as the purpose which God had in view in the miraculous guidance of Israel through the Jordan, to fill the Israelites with confidence for their entrance into the promised land.
(Note: "He extends the force of the miracle beyond their entrance into the land, and properly so, since the mere opening of a way into a hostile country from which there would be no retreat, would be nothing but exposure to death. For they would either easily fall, through being entangled in difficulties and in an unknown region, or they would perish through want. Joshua therefore foretold, that when God drove back the river it would be as if He had stretched out His hand to strike all the inhabitants of the land, and that the proof which He gave of His power in their crossing the Jordan would be a certain presage of victory, to be gained over all the tribes.")