Joshua 4:11

the ark of the Lord passed over, and the priests, in the presence of the people--The ark is mentioned as the efficient cause; it had been the first to move--it was the last to leave--and its movements arrested the deep attention of the people, who probably stood on the opposite bank, wrapt in admiration and awe of this closing scene. It was a great miracle, greater even than the passage of the Red Sea in this respect: that, admitting the fact, there is no possibility of rationalistic insinuations as to the influence of natural causes in producing it, as have been made in the former case.

The inspired historian seems to be so well pleased with his subject here that he is loth to quit it, and is therefore very particular in his narrative, especially in observing how closely Joshua pursued the orders God gave him, and that he did nothing without divine direction, finishing all that the Lord had commanded him (v. 10), which is also said to be what Moses commanded. We read not of any particular commands that Moses gave to Joshua about this matter: the thing was altogether new to him. It must therefore be understood of the general instructions Moses had given him to follow the divine direction, to deliver that to the people which he received of the Lord, and to take all occasions to remind them of their duty to God, as the best return for his favours to them. This which Moses, who was now dead and gone, had said to him, he had in mind at this time, and did accordingly. It is well for us to have the good instructions that have been given us ready to us when we have occasion for them.
I. The people hasted and passed over, v. 10. Some understand this of the twelve men that carried the stones, but it seems rather to be meant of the body of the people; for, though an account was given of their passing over (v. 1), yet here it is repeated for the sake of this circumstance, which was to be added, that they passed over in haste, either because Joshua by their officers ordered them to make haste, for it was to be but one day's work and they must not leave a hoof behind, or perhaps it was their own inclination that hastened them. 1. Some hasted because they were not able to trust God. They were afraid the waters should return upon them, being conscious of guilt, and diffident of the divine power and goodness. 2. Others because they were not willing to tempt God to continue the miracle longer than needs must, nor would they put the patience of the priests that bor the ark too much to the stretch by unnecessary delay. 3. Others because they were eager to be in Canaan, and would thus show how much they longed after that pleasant land. 4. Those that considered least, yet hasted because others did. He that believeth doth not make haste to anticipate God's counsels, but he makes haste to attend them, Isa 28:16.
II. The two tribes and a half led the van, Jos 4:12, Jos 4:13. So they had promised when they had their lot given them on that side Jordan, Num 32:27. And Joshua had lately reminded them of their promise, Jos 1:12-15. It was fit that those who had the first settlement should be the first in the encounter of difficulties, the rather because they had not the incumbrance of families with them as the other tribes had, and they were all chose men, and fit for service, ready armed. It was a good providence that they had so strong a body to lead them on, and would be an encouragement to the rest. And the two tribes had no reason to complain: the post of danger is the post of honour.
III. When all the people had got clear to the other side, the priests with the ark came up out of Jordan. This, one would think, should have been done of course; their own reason would tell them that now there was no more occasion for them, and yet they did not stir a step till Joshua ordered them to move, and Joshua did not order them out of Jordan till God directed him to do so, Jos 4:15-17. so observant were they of Joshua, and he of God, which was their praise, as it was their happiness to be under such good direction. How low a condition soever God may at any time bring his priests or people to, let them patiently wait, till by his providence he shall call them up out of it, as the priests here were called to come up out of Jordan, and let them not be weary of waiting, while they have the tokens of God's presence with them, even the ark of the covenant, in the depth of their adversity.
IV. As soon as ever the priests and the ark had come up out of Jordan, the waters of the river, which had stood on a heap, gradually flowed down according to their nature and usual course, and soon filled the channel again, v. 18. This makes it yet more evident that the stop which had now been given to the river was not from any secret natural cause, but purely from the power of God's presence, and for the sake of his Israel; for when Israel's turn was served, and the token of God's presence was removed, immediately the water went forward again; so that if it be asked, What ailed thee, O Jordan! that thou wast driven back? It must be answered, It was purely in obedience to the God of Israel, and in kindness to the Israel of God. There is therefore none like unto the God of Jeshurun; happy also art thou, O Israel! who is like unto thee, O people? Some observe here, by way of allusion, that when the ark, and the priests that bor it, are removed from any place, the flood-gates are drawn up, the defence has departed, and an inundation of judgments is to be expected shortly. Those that are unchurched will soon be undone. The glory has departed if the ark is taken.
V. Notice is taken of the honour put upon Joshua by all this (v. 14): On that day the Lord magnified Joshua, both by the fellowship he admitted him to with himself, speaking to him upon all occasions and being ready to be consulted by him, and by the authority he confirmed him in over both priests and people. Those that honour God he will honour, and when he will magnify a man, as he had said he would magnify Joshua (Jos 3:7), he will do it effectually. Yet it was not for Joshua's sake only that he was thus magnified, but to put him in a capacity of doing so much the more service to Israel, for hereupon they feared him as they feared Moses. Se here what is the best and surest way to command the respect of inferiors, and to gain their reverence and observance, not by blustering and threatening, and carrying it with a high hand, but by holiness and love, and all possible indications of a constant regard to their welfare, and to God's will and honour. Those are feared in the best manner, and to the best purpose, who make it to appear that God is with them, and that they set him before them. Those that are sanctified are truly magnified, and are worthy of double honour. Favourites of heaven should be looked on with awe.
VI. An account is kept of the time of this great event (v. 19): it was on the tenth day of the first month, just forty years since they came out of Egypt, wanting five days. God had said in his wrath that they should wander forty years in the wilderness, but, to make up that forty, we must take in the first year, which was then past, and had been a year of triumph in their deliverance out of Egypt, and this last, which had been a year of triumph likewise on the other side Jordan, so that all the forty were not years of sorrow; and at last he brought them into Canaan five days before the forty years were ended, to show how little pleasure God takes in punishing, how swift he is to show mercy, and that for the elects' sake the days of trouble are shortened, Mat 24:22. God ordered it so that they should enter Canaan four days before the annual solemnity of the passover, and on the very day when the preparation for it was to begin (Exo 12:3), because he would have their entrance into Canaan Graced and sanctified with that religious feast, and would have them then to be reminded of their deliverance out of Egypt, that, comparing them together, God might be glorified as the Alpha and Omega of their bliss.

Joshua 4:10-18

10. For the priests which bare the ark stood in the midst of Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over.

10. Sacerdotes autem portantes arcam stabant in medio Jordanis donec compleretur omnis sermo quem praeceperat Jehova ad Josuam, ut diceret populo: prorsus ut praeceperat Moses ipsi Josue: festinavit autem populus transeundo.

11. And it came to pass, when all the people were clean passed over, that the ark of the LORD passed over, and the priests, in the presence of the people.

11. Quum vero transeundi finem fecisset universus populus, transivit arca Jehovae, et sacerdotes coram populo.

12. And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spoke unto them:

12. Transierunt quoque filii Reuben, et filii Gad, et dimidia tribus Manasse armati ante filios Israel: quemadmodum loquutus fuerat ad eos Moses.

13. About forty thousand prepared for war passed over before the LORD unto battle, to the plains of Jericho.

13. Quadraginta millia armatorum transierunt coram Jehova ad praelium ad campestria Jericho.

14. On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.

14. Eo die magnificavit Jehova Josuam in oculis totius Israelis: et timuerunt eum quemad modum timuerant Mosen omnibus diebus vitae ejus.

15. And the LORD spoke unto Joshua, saying,

15. Loquutus est autem Jehova ad Josuam, dicendo,

16. Command the priests that bear the ark of the testimony, that they come up out of Jordan.

16. Praecipe sacerdotibus portantibus arcam testimonii ut ascendant e Jordane.

17. Joshua therefore commanded the priests, saying, Come you up out of Jordan.

17. Et praecepit Josue sacerdotibus, dicendo, Ascendite ex Jordane.

18. And it came to pass, when the priests that bare the ark of the covenant of the LORD were come up out of the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before.

18. Porro quum ascendissent sacerdotes portantes arcam foederis Jehovae e medio Jordane, et translatae essent plantae pedum sacerdotum in siccum, reversae sunt aquae Jordanis ad locum suum, et fluxerunt sicut heri et nudius tertius, super omnes ripas ejus.

10. For the priests which bare, etc If we are ordered to halt while others are hastening, we know how easily a feeling of irksomeness is produced, because we seem to be occupying an inferior position. The priests, therefore, are justly praised for their patience in calmly remaining alone at their post, while the whole people were swiftly hurrying on to the further bank. For they might have begun to feel doubtful lest the heaps of water which were suspended over their heads might suddenly melt away and engulf them. They therefore evinced their piety no less by remaining there than by venturing to proceed into the opposing current. Thus, in the first place, they displayed their ready obedience, and in the second their constancy, making it manifest that they had not obeyed from mere impulse. For their firmness of purpose, which is praised, must have had its origin in a living principle. It was a proof of modesty that they attempted nothing rashly, but regulated their whole procedure as it were in strict conformity to the word of God.

Although it is probable that Joshua was instructed by a new message from heaven as to what was necessary to be done, he is, however, said to have followed what Moses had commanded. By this I understand that Moses had carefully enjoined him to hang on the lips of God, that he was thoroughly obedient to the injunction, and accordingly was always observant of what was pleasing to God. In short, the command of Moses here mentioned was general, but God gave special injunctions to Joshua as each circumstance arose.

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

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

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

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

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

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

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

Footnotes:

[52] Calvin, still adhering to the view that part of the plain beyond the immediate bank was overflowed, seems to think that the priests, after climbing up the steep bank, continued to walk for some time among the shallow water. The other view which supposes that the banks were only filled and not overflowed, besides being more in accordance with the original, as was formerly shown, appears to derive additional confirmation from the language here used. It is said the waters returned the moment the priests touched the dry ground with the soles of their feet; in other words, so long as they were climbing up the steep bank, and, of course, had no firm footing, the heap of waters continued, but it was immediately dissolved as soon as they could set down their foot firmly in consequence of having reached the flat. -- Ed.

[53] "Dumb." Latin, "mutus." French, "une creature insensible et sans voix;" "An inanimate creature without voice." -- Ed.

And the people hasted and passed over - How very natural is this circumstance! The people seeing the waters divided, and Jordan running back, might be apprehensive that it would soon resume its wonted course; and this would naturally lead them to hasten to get over, with as much speed as possible. The circumstance itself thus marked is a proof that the relater was an eyewitness of this miraculous passage.

And it came to pass, when the people were clean passed over,.... Every one of them, as in Joshua 3:17,

that the ark of the Lord passed over, and the priests, in the presence of the people; that is, the priests bearing the ark came out of the midst of Jordan in the sight of all the people, who were on the banks of it, on the other side, where they had been stationed during the passage of the people; though this motion of them was not until they received an order for it, of which there is an after mention. The Septuagint version reads, "and the stones before them"; see Joshua 4:8.

The people looking on, and beholding this wonderful work of God with attention and admiration.

Crossing the River. - In the account of the crossing, the main point is their taking twelve stones with them from the bed of the river to the opposite side to serve as a memorial. To set forth the importance of this fact as a divine appointment, the command of God to Joshua is mentioned first of all (Jos 4:2, Jos 4:3); then the repetition of this command by Joshua to the men appointed for the work (Jos 4:4-7); and lastly, the carrying out of the instructions (Jos 4:8). This makes it appear as though God did not give the command to Joshua till after the people had all crossed over, whereas the twelve men had already been chosen for the purpose (Jos 3:12). But this appearance, and the discrepancy that seems to arise, vanish as soon as we take the different clauses-which are joined together here by vav consec., according to the simple form of historical composition adopted by the Hebrews, "and Jehovah spake, saying," etc. (Jos 4:2, Jos 4:3); "and Joshua called the twelve men," etc. (Jos 4:4), - and arrange them in logical order, and with their proper subordination to one another, according to our own modes of thought and conversation, as follows: "Then Joshua called the twelve men-as Jehovah had commanded him, saying, 'Take you twelve men out of the people,' etc. - and said to them," etc.
(Note: So far as the meaning is concerned, Kimchi, Calvin, and many others, were perfectly correct in taking Jos 4:1-3 as a parenthesis, and rendering ויּאמר as a pluperfect, though, grammatically considered, and from a Hebrew point of view, the historical sense with vav consec. does not correspond to our pluperfect, but always expresses the succession either of time or thought. This early Hebrew form of thought and narrative is completely overlooked by Knobel, when he pronounces Jos 4:1-3 an interpolation from a second document, and finds the apodosis to Jos 4:1 in Jos 4:4. The supposed discrepancy-namely, that the setting up of the memorial is not described in Jos 4:5. as a divine command, as in Jos 4:8, Jos 4:10 -by which Knobel endeavours to establish his hypothesis, is merely a deduction from the fact that Joshua did not expressly issue his command to the twelve men as a command of Jehovah, and therefore is nothing more than an unmeaning argumentum e silentio.)
Jos 4:1-5
When all the people had crossed over Jordan,
(Note: The piska in the middle of Jos 4:1 is an old pre-Masoretic mark, which the Masorites have left, indicating a space in the midst of the verse, and showing that it was the commencement of a :parashah.)
Joshua issued to the twelve men who had been appointed by the twelve tribes the command given to him by God: "Go before the ark of Jehovah into the midst of Jordan, and take every man a stone upon his shoulder, according to the number of the tribes of the Israelites," or, as it is expressed in the fuller explanation in the divine command in Jos 4:3, "from the standing-place of the priests, the setting up of twelve stones (הכין is an infinitive used as a substantive, or else it should be pointed as a substantive), and carry them over with you, and lay them down in the place of encampment where ye shall pass the night."
Jos 4:6-7
This (viz., their taking the twelve stones with them and setting them up) was to be a sign in Israel; the stones were to serve as a memorial of the miraculous crossing of the Jordan to all succeeding generations. For the expression "if your children ask to-morrow (in future)," etc., see Exo 13:14; Exo 12:26-27, and Deu 6:20-21.
Jos 4:8-9
The children of Israel carried out these instructions. The execution is ascribed to the "children of Israel," i.e., to the whole nations, because the men selected from the twelve tribes acted in the name of the whole nation, and the memorial was a matter of equal importance to all. ינּחוּם does not signify that they set up the stones as a memorial, but simply that they laid them down in their place of encampment. The setting up at Gilgal is mentioned for the first time in Jos 4:20. In addition to this, Joshua set up twelve stones for a memorial, on the spot where the feet of the priests had stood as they bore the ark of the covenant, which stones were there "to this day," i.e., the time when the account was written. There is nothing to warrant our calling this statement in question, or setting it aside as a probable gloss, either in the circumstance that nothing is said about any divine command to set up these stones, or in the opinion that such a memorial would have failed of its object, as it could not possibly have remained, but would very speedily have been washed away by the stream. The omission of any reference to a command from God proves nothing, simply because divine commands are frequently hinted at but briefly, so that the substance of them has to be gathered from the account of their execution (compare Jos 3:7-8, with Jos 3:9-13, and Jos 4:2-3, with Jos 4:4-7); and consequently we may assume without hesitation that such a command was given, as the earlier commentators have done. Moreover, the monument did not fail of its object, even if it only existed for a short time. The account of its erection, which was handed down by tradition, would necessarily help to preserve the remembrance of the miraculous occurrence. But it cannot be so absolutely affirmed that these stones would be carried away at once by the stream, so that they could never be seen any more. As the priests did not stand in the middle or deepest part of the river, but just in the bed of the river, and close to its eastern bank, and it was upon this spot that the stones were set up, and as we neither know their size nor the firmness with which they stood, we cannot pronounce any positive opinion as to the possibility of their remaining. It is not likely that they remained there for centuries; but they were intended rather as a memorial for the existing generation and their children, than for a later age, which would be perpetually reminded of the miraculous help of God by the monument erected in Gilgal.
Jos 4:10-11
Whilst Joshua was carrying out all that Jehovah had commanded him to say to the people, according to the command of Moses-that is to say, whilst the people were passing through the Jordan before the ark, and the twelve men were carrying over the stones out of the river to the resting-place on the other side, and Joshua himself was setting up twelve stones in Jordan for a memorial-during all this time, the priests stood with the ark in the bed of the river; but after all the people, including the twelve men who took the stones out of the Jordan, had finished crossing, the ark of the Lord passed over, with the priests, before the people: that is to say, it stationed itself again, along with the priests, at the head of the people. The words "according to all that Moses had commanded Joshua" do not refer to any special instructions which Moses had given to Joshua with reference to the crossing, for no such instructions are to be found in the Pentateuch, nor can they be inferred from Num 27:23; Deu 3:28, or Deu 31:23; they simply affirm that Joshua carried out all the commands which the Lord had given him, in accordance with the charge which he received from Moses at the time when he was first called. Moses had called him and instructed him to lead to the people into the promised land, in consequence of a divine command; and had given him the promise, at the same time, that Jehovah would be with him as He had been with Moses. This contained implicite an admonition to Joshua to do only what the Lord should command him. And if this was how Joshua acted, the execution of the commands of God was also an observance of the command of Moses. The remark in Jos 4:10, "and the people hastened and passed over," i.e., passed hastily through the bed of the river, is introduced as an explanation of the fact that the priests stood still in the bed of the river the whole time that the crossing continued. As the priests stood in one spot whilst all the people were passing over, it was necessary that the people should hasten over, lest the strength of the priests should be exhausted. This reason for hastening, however, does not preclude the other-namely, that the crossing had to be finished in one day, before night came on. The statement in Jos 4:11, that when all the people had passed over, the ark of the Lord also passed over with the priests, is so far anticipatory of the actual course of the events, that up to this time nothing has been said about the fighting men belonging to the two tribes and a half having passed over (Jos 4:12, Jos 4:13); nor has the command of God for the ark to pass over been mentioned (Jos 4:15.), though both of these must have preceded the crossing of the ark in order of time. It is to be observed, that, in the words "the art of the Lord passed over, and the priests," the priests are subordinate to the ark, because it was through the medium of the ark of the Lord that the miracle of drying up the river had been effected: it was not by the priests, but by Jehovah the Almighty God, who was enthroned upon the ark, that the waters were commanded to stand still. "Before the people" (Eng. Ver. "in the presence of the people") has the same signification in Jos 4:11 as in Jos 3:6, Jos 3:14.
Jos 4:12-14
The account of the fighting men of the tribes on the east of the Jordan passing over along with them, in number about 40,000, is added as a supplement, because there was no place in which it could be appropriately inserted before, and yet it was necessary that it should be expressly mentioned that these tribes performed the promise they had given (Jos 1:16-17), and in what manner they did so. The words וגו ויּעברוּ do not imply that these 40,000 men crossed over behind the priests with the ark, which would not only be at variance with the fact so expressly stated, that the ark of the covenant was the medium of the miraculous division of the water, but also with the distant statement in Jos 4:18, that when the priests, with the ark, set their feet upon the dry land, the waters filled the river again as they had done before. The imperfect with vav consec. here expresses simply the order of thought, and not of time. "Arboth Jericho," the steppes of Jericho, were that portion of the Arabah or Ghor which formed the environs of Jericho, and which widens here into a low-lying plain of about three and a half or four hours' journey in breadth, on account of the western mountains receding considerably to the south of the opening of the Wady Kelt (Rob. Pal. ii. pp. 263ff.). - In Jos 4:14 the writer mentions still further the fact that the Lord fulfilled His promise (in Jos 3:7), and by means of this miracle so effectually confirmed the authority of Joshua in the eyes of Israel, that the people feared him all the days of his life as they had feared Moses. "This was not the chief end of the miracle, that Joshua increased in power and authority; but since it was a matter of great importance, so far as the public interests were concerned, that the government of Joshua should be established, it is very properly mentioned, as an addition to the benefits that were otherwise conferred, that he was invested as it were with sacred insignia, which produced such a felling of veneration among the people, that no one dared to treat him with disrespect" (Calvin).