This chapter forms an introduction to Joshua. It has the Divine commission of Joshua (Jos_1:1-9), the preparations for crossing the Jordan River (Jos_1:10-11), and the renewal of the pledge of the trans-Jordanic tribes (Jos_1:12-18). Footnotes for Joshua 1 1: Alfred Plummer, The Pulpit Commentary, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 1. 2: Merrill F. Unger, Unger's Commentary on the Old Testament, Vol. 1 (Chicago: Moody Press, 1981), p. 279. 3: Ibid., p. 280. 4: F. C. Cook, Barnes' Notes, Joshua (Grand Rapids: Baker Book House, Reprint of Cook's 1879 commentary), p. 353. 5: J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 143. 6: William H. Morton, Beacon Bible Commentary, Joshua (Nashville: Broadman Press, 1970), p. 305. 7: M. H. Woudstra, The Book of Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1981), p. 56. 8: A. S. Geden, International Standard Bible Encyclopedia (Chicago: The Howard Severance Company, 1915), p. 1749. 9: William H. Morton, op. cit., p. 396. 10: Robert G. Boling, The Anchor Bible, Joshua, a New Translation with Notes and Commentary (Garden City, New York: Doubleday and Company, Inc., 1982), pp. 114-117. 11: John Lilley, The New Layman's Bible Commentary, Joshua (Grand Rapids: Zondervan Publishing House, 1979), p. 313. 12: W. L. Alexander, The Pulpit Commentary, Deuteronomy (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. xxxiii. 13: W. J. Dean, The Pulpit Commentary, Hosea, Vol. 13 (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 11. 14: James Robertson, International Standard Bible Encyclopedia (Chicago: The Howard Severance Company, 1915), p. 123. 15: John W. Haley, An Examination of the Discrepancies of the Bible (Nashville: B. C. Goodpasture, 1951), p. 417. 16: Alfred Plummer, op. cit., p. 16. 17: Ibid. 18: Merrill F. Unger, op. cit., p. 283. 19: William H. Morton, op. cit., p. 307. 20: J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 143. 21: Hugh J. Blair, The New Bible Commentary, Revised, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 236. 22: Alfred Plummer, op. cit., p. 23. 23: Joseph R. Sizoo, The Interpreter's Bible, Joshua (New York Abingdon Press, 1956), p. 557. 24: Hugh J. Blair, op. cit., p. 236. Now it came to pass after the death of Moses the servant of Jehovah, that Jehovah spake unto Joshua the son of Nun, Moses' minister, saying, Now it came to pass ... The form of the Hebrew word here rendered 'now' shows that Joshua is intended to be a CONTINUATION of the Book of Deuteronomy; F1 but, Joshua is distinct from the Pentateuch. There is no ancient Jewish tradition or manuscript evidence that the book ever formed a unit with the five books of the Law, F2 as the critics have alleged regarding their speculative Hexateuch. Unger's comment on the hypothetical Hexateuch is as follows: "Unbelieving critical scholarship of necessity must explain away the large number of miracles in the book as legends and treat the history as idealized, as they must also do with the Pentateuch. That is why they have lumped Joshua with the Pentateuch in a so-called 'Hexateuch' and subjected it to analysis on the basis of late literary sources . This is only a rationalistic attempt to explain away the miraculous element." F3 The servant of Jehovah ... This was, above all other designations, the title of Moses (Deu_34:5), and it was carried over into the New Dispensation by the author of Hebrews. Moses was indeed faithful over all his (God's) house as a servant (Heb_3:5). The meaning of the term servant is very close to that of slave, but it was the accepted designation of the highest plenary officers of kings and rulers of the world. Christ himself was prophetically presented in Isaiah as the Suffering Servant of God, and Jesus stated that the greatest in God's kingdom would be the servant of all (Mat_23:11). Jehovah spake unto Joshua ... We are not told exactly how God spoke to Joshua. Heb_1:1 declares that God of old times spake in divers portions and in divers manners, meaning in different portions and various ways. What is important here is that God did indeed speak to Joshua, gave him his orders for the conquest of Canaan, and commissioned him to lead the Israelites in that conflict, which in the fullest sense, was indeed a holy war. The invasion and conquest of Canaan were accomplished by Israel under Joshua's leadership, in response to God's direct command and in His never failing strength. F4 Not only that, this expression, 'Jehovah spake unto Joshua,' is the equivalent in the earlier books of the O.T. of the constantly recurring expression in the later prophets, 'thus saith the Lord.' This distinguishes the literature of the Hebrews from that of all other nations, and marks out the Jewish claim of having in their possession in a very special way the true will of Almighty God. As Dummelow said, "This is one of the most obvious indications of what we call inspiration ... the importance of this does not derive from any knowledge of how God spoke to Joshua, but in its testimony to the fact of it." F5 Morton declared that the resemblance of many passages in Joshua to certain sections of Deuteronomy, "makes it clear that a Deuteronomic editor is responsible for the present form of Joshua." F6 However, it should always be remembered that such statements are without objective evidence, that the "editors" and "redactors" so frequently mentioned by some commentators NEVER EXISTED. Every appeal to such non-existent persons indicates merely the UNBELIEF of Biblical enemies. We fully agree with Woudstra that the calling of this introduction Deuteronomic "carries with it implications of authorship and composition that should be avoided." F7 Joshua the son of Nun... The original name of this leader was Oshea (Num_13:8), but just as the names of Abram, Sarai, etc were changed, so was that of Joshua. It was changed to Jehoshua (or, Joshua). The Greek form of the name is Jesus, F8 and it means Jehovah is deliverance, or Jehovah is salvation. Not merely in this name, but in a few other salient particulars, Joshua represents the Lord Jesus Christ in his life and achievement. (1) Like Christ, Joshua did what Moses and the Law could not do. (2) He led the people into Canaan; Christ leads his people into heaven. (3) Both Joshua and Jesus began their commission on the banks of the Jordan River. Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. Arise, go over this Jordan ... A summary of God's orders to Joshua is as follows: (1) Cross the Jordan River (Jos_1:2). (2) Take Israel over the Jordan River (Jos_1:2). (3) Be strong and courageous (Jos_1:6). (4) Do not fail to keep the Law of Moses. These dramatic orders came at a time when Israel's enemies probably supposed it was impossible for them to begin the invasion, because the Jordan River at that very time was in the flood stage (Jos_3:15). Every place that the sole of your foot shall tread upon, to you have I given it, as I spake unto Moses. From the wilderness, and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your border. A number of scholars make something big out of the fact that the Septuagint (LXX) omits here in Jos_1:4 the words "all the land of the Hittites," affirming on that basis that, the words "are possibly a later interpolation." F9 However, the MAJORITY of the ancient manuscripts have the words, and there is no logical reason for rejecting them on the basis of their omission in the Septuagint (LXX) and the Vulgate. A check of the Septuagint (LXX) shows that of the eighteen verses in this chapter, only seven of them, namely, Jos_1:3; Jos_1:9-10; Jos_1:12-14; Jos_1:16, escaped mutilation in the LXX. F10 In some verses the person was changed; in others the number was changed from singular to plural, or the other way around, and in other changes, words, clauses, or phrases were omitted as in the instance here. In fact, on this basis, we may conclude that the Septuagint (LXX) is, on this chapter, little more than a poor paraphrase of the text, affording no basis whatever for challenging the accepted text. No doubt a part of the objection to the acceptance of "all the land of the Hittites" is due to failure to discern that "the land of the Hittites" was a general name for "all of Palestine" during the time when Joshua wrote. F11 We have checked a half dozen scholars including, Cook, Keil, and Plummer, and all of them concur in this general usage: "the land of the Hittites" is a designation of Canaan, or Palestine, generally. It is hard to understand why the critics appear to remain ignorant of this! There shall not any man be able to stand before thee all the days of thy life. as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee. Be strong and of good courage; for thou shalt cause this people to inherit the land which I sware unto their fathers to give them. Only be strong and very courageous, to observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest. This book of the law shall not depart out of thy mouth, but thou shalt meditate thereon day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Have not I commanded thee? Be strong and of good courage; be not affrighted, neither be thou dismayed: for Jehovah thy God is with thee whithersoever thou goest. Be strong and of good courage ... The recurrence of these words, almost like the refrain of a song, should be noted in Jos_1:6-7; Jos_1:9; Jos_1:18. It was indeed an incredibly daring and dangerous thing that God called upon Joshua to do. According to all the law ... Yes, indeed, according to this testimony, even in the days of Joshua, there was a Law of Moses, containing all that the Israelites were expected to do! Efforts to make the Pentateuch itself a late book by dating from the times of the judges, or the monarchy, or the post-exilic priesthood are among the most stupid and impossible tasks the so-called higher critics ever assigned themselves! This is as good a place as any to take a little closer look at what the Word of God says concerning this: SUBSEQUENT REFERENCES TO THE PENTATEUCH IN THE OLD TESTAMENT JOSHUA: We do not even get out of the first chapter until we find this clear and undeniable reference to the "Law which Moses my servant commanded." If that is not the Law of Moses -- ALL of it -- the entire Pentateuch, then it is nothing at all! We reject the arbitrary arrogance with which so-called "scholars" would try to limit this to some little fraction of the Mosaic Law. There is no objective grounds whatever for such an obviously false maneuver. JUDGES: Like every other book in the Bible, the shadow and teaching of the Pentateuch lie over every word of it. Look at Jdg_1:27-34, where it is recounted how various tribes of Israel did not "drive out the inhabitants of the land." But, indeed why were they expected to drive them out? It is in the teachings of the Pentateuch that they were commanded to drive them out. RUTH: Where is the implication that the Pentateuch was in existence and well known in Ruth? The whole book is founded on the practical application of the law of Levirate marriage, and down to the very ceremony of "drawing off the shoe," we are looking at the Pentateuchal background in every line of it! 1 and 2 SAMUEL, 1 and 2 KINGS, 1 and 2 CHRONICLES: In all these books, there are recorded frequent departures from the Pentateuchal Law of God by the kings of the people. But Solomon's marriage with foreign women, contrary to the Law of Moses does not prove that the Law did not exist, but that Solomon wantonly violated it. So with all the other violations. Note the references to the tabernacle. Where could the tabernacle have come from, if not from the Pentateuch? The people complained and kicked against the sacrifices and offerings God had commanded, but why did they think they should make such offerings? It was all taught in the Pentateuch, of course. The Philistines took the ark, but why did Israel consider the ark sacred? The answer is in the Pentateuch. Saul visited the witch of Endor, but he disguised himself because it was illegal to do so. What made it illegal? The Pentateuchal teaching. The tragic death of Abner (2 Sam. 3ff) turned upon his failure to stay strictly within "the city of refuge," called Hebron. Well, how did that tradition about "fleeing for refuge" to certain cities get started? It is all outlined in the Pentateuch. David rescued the ark of the covenant, but he ordered that it be carried on a new cart, instead of by hand, with fatal results to Uzziah. Why was it wrong to haul the ark in a cart? The Pentateuch records specific directions for carrying it "by hand." Read all those glorying passages about building the Temple. Where did the design of it come from? The whole thing was a larger and more elaborate replica of the ancient tabernacle, all of the instructions for which are in the Pentateuch. Solomon offered thousands of sacrifices. Why? Such sacrifices were authorized for Israel only in the Pentateuch. Solomon's apostasy is recorded (1 Kings 11). Apostasy from what? The Law of Moses as revealed in the Pentateuch. During the long years of the divided kingdom, some kings were reprimanded for appointing priests "from all the people." Why was it wrong? The Pentateuch has the answer. Elijah engaged in the contests with the prophets of Baal as opposed to the God Jehovah. Where was the superiority of Jehovah taught? In the Pentateuch. A king murdered Naboth for his refusal to sell his inheritance. Where did the laws originate that Naboth endeavored to keep? In the Pentateuch. Ahaz made a new Altar, and the description and use of it entailed a discussion of the peace-offerings and many other things that could never have been known in those days except for the teachings of the Pentateuch. Josiah's reforms led to a popular observance of the sabbath, and of the Passover, (2Ki_23:22). How did they know how to keep such laws? Where else but in the Pentateuch could the instructions be found? THE CHRONICLES: Exhibit the same universal (in Israel) consciousness of the whole Law of Moses. EZRA: Upon what was the cruel edict regarding foreign wives founded? The Pentateuch, of course, and upon nothing else. NEHEMIAH: In Neh. 9, the people remembered the pillar of cloud by day and the pillar of fire by night in their plea for forgiveness. Where did that memory come from? The Pentateuch. Furthermore, upon what law was the abolition of usury based? It was based on the teaching of the Pentateuch. ESTHER: What emboldened the queen to plead for Israel? Her knowledge of the God revealed in the Law of Moses. JOB: It is the God of the Pentateuch -- the Creator, the Helper, the Sustainer, the Personal Intervening God, who shines in every line of Job. The source of such conceptions of God is Biblical, the Pentateuch in particular. THE PSALMS: There are so many references to the Pentateuch in the Psalms that it would take a volume to list them all. As one of a hundred examples, read Psa_135:8-12. PROVERBS: Many of the Pentateuchal regulations are presented as capsuled wisdom in Proverbs. ISAIAH: This prophet spoke of Sodom and Gomorrah; and throughout, his conceptions of God, the terminology that he used (as is also true of Jeremiah), and other powerful echoes of the Pentateuch thunder throughout the prophecy. JEREMIAH: "The resemblances between Jeremiah and Deuteronomy are marked. There are words used in both that are found nowhere else. Passages in one are identical with or closely similar to passages in the other, and in general tone and form of thought, the two remarkably resemble each other. F12 Could there be any doubt that Jeremiah knew the Pentateuch almost by heart? EZEKIEL: All of this applies to Ezekiel. Where did he learn about Satan and about Eden, the Paradise of God, if not from the Pentateuch? There are details of the burnt-offering and many other instructions lifted right squarely out of the Pentateuch. DANIEL: It was the observance of the Pentateuchal diet of the Jews that led to Daniel's success in Babylon. HOSEA: Hos_8:12 has this, "Though I wrote for him my Law in ten thousand precepts! ... Many parallels of idiom and language are found between Hosea and the Pentateuch, which show that the latter was extant in the northern Israel, and these can only be accounted for by its existence in a prior written form." F13 JOEL: This prophet mentioned Eden (Joe_2:3), and the meal-offering, and the drink offering (Joe_2:14), none of which he could have known apart from the revelation in the Pentateuch. AMOS: Amos is absolutely loaded with all kinds of references to the Pentateuch. "The significance of them lies not in the actual number of references, but in the kind of references and the implications involved in the individual references." F14 The knowledge of the Pentateuchal prohibition against keeping the pledge of a man's garment after sundown (Amo_2:8), mention of the Exodus from Egypt and the forty years of wandering (Amo_2:10), the reference to the vows of the Nazarites (Amo_2:11), the citation of the destruction of Sodom and Gomorrah, and the reference to burnt-offerings, peace-offerings, meal-offerings, tithes, the horns of the altar, etc. -- these are but a few of the scores of Pentateuchal echoes in Amos. JONAH: His knowledge of the Pentateuch is seen in his promise to pay his vows and in the declaration that, "Salvation is of Jehovah." OBADIAH: There is a reference to Num_20:14-21 in Oba_1:10. MICAH: In Mic. 6 of this prophecy represents the shameful apostasy of Israel as a "breach of their contract with God," and what could that contract possibly be if it is not the Pentateuchal covenant? In this chapter the whole Pentateuchal history of Israel is rehearsed! The Exodus, Moses, Aaron, Miriam, even the disaster in Num. 26 -- all these, and many other things revealed only in the Pentateuch, are mentioned. NAHUM: Here is the application of the Pentateuchal teachings of the justice, the wrath, and the vengeance of God against all wickedness, especially in the forthcoming judgment against Nineveh, "Jehovah is a jealous God" (Nah_1:2). That is a line right out of the Pentateuch. HABAKKUK: In Hab_1:4, we have "The Law is slacked," a plain reference to the Pentateuch. In Hab_1:12, this prophet used three or four Pentateuchal names for God in a single sentence! ZEPHANIAH: This prophet sternly prophesied the final destruction of the earth on the occasion of the Final Judgment when God will "wipe this Adam off the face of the earth!" The knowledge of Genesis, the fall of man, the repeated rebellions of Israel against God's covenant (the Pentateuch), along with mention of Sodom and Gomorrah as an example -- all of these show that the Pentateuch was known throughout the whole history of Israel. Every single book of the Bible after the Five Books of Moses (The Pentateuch) reflect salient teachings of the Pentateuch in all such things, as examples chosen, the laws of God violated, the instances of God's prior deliverance, etc., etc. HAGGAI: In this prophecy, we actually have Haggai assembling the priests and asking their opinion of certain things laid down in the Law of Moses (Hag_2:11-13). ZECHARIAH: This marvelous prophecy reveals the breaking of Beauty and Bands, the two staves that belonged to Zechariah, and both are squarely related to the Pentateuchal covenant status that belonged to Israel. This whole prophecy would have been impossible without a complete knowledge of the Pentateuch. MALACHI: Here we have such things as the abrogation of the Levitical covenant, the cursing of the Jewish priesthood, the rebuke of Israel for violating the Pentateuchal laws concerning the "unblemished" sacrifices God required, and a dozen other things that are related intimately to a knowledge of the Pentateuch, a law known to all the people, but wantonly violated by many of them. Well, there it is! All of the books of the O.T. which follow the Pentateuch display the most universal acquaintance with the writings of Moses on the part of all Israel. This proves many things: (1) the antiquity of the Pentateuch; (2) the integrity of the Pentateuch; (3) its acceptance as the writing of the Great Lawgiver; (4) its existence as the charter and constitution of the nation of Israel. The whole world has accepted these basic truths for more than 3,000 years, and Christians may be absolutely certain that all the critics on earth shall never be able to destroy half a line of it. Then Joshua commanded the officers of the people, saying, Pass through the midst of the camp, and command the people, saying, Prepare you victuals; for within three days ye are to pass over this Jordan, to go in to possess the land, which Jehovah your God giveth you to possess it. Within three days ... Here we encounter somewhat of a problem. This is due to the mention of another three days in Jos_3:2 before Joshua gave the order mentioned here. This is rather a complicated problem, and scholars have given conflicting opinions on it for many years. We do not consider it to be of any earth-shaking importance, because of two reasons: (1) The Hebrew language had no pluperfect tense, and it was therefore impossible in that language to declare that "Joshua had done" certain things. Haley stated that, "Therefore, we should read Jos_2:1, as 'Joshua had sent.'" F15 (2) Also, the three days mentioned in this verse had already been preceded by the three days mentioned in Jos_23:2. No discerning student of ancient documents can be upset by a minor difficulty such as this. We see no good reason for not accepting Plummer's explanation: "Cornelius a Lapide calculated that the spies left the camp of Israel on the 3rd of Nisan, returned on the 6th; and Joshua gave his order on the 7th, and that on the 10th of Nisan (Jos_4:19) they crossed the Jordan River." F16 Joshua commanded the officers of the people ... Of very great interest is the Hebrew word from which officers is translated. It is from the same root of an Arabic word meaning 'to write.' F17 The word will actually bear the rendition of writers or scribes, suggesting that these men corresponded to construction foremen in our own day who keep written records of the hours worked, quantities of materials used, the kinds and quantities of products produced, and other pertinent information. What a revealing glimpse we have here of the status of that civilization. Not only was the science of writing well known to the well educated, (indeed, writing had already been known for centuries), but here, we see that literally hundreds of contact men for the multi-million Israelites were able to write, that being a primary function of their duties. This order by Joshua also reveals that Israel, at this time, was no longer a haphazard and disorganized mob like that which came out of Egypt. "It was a well-disciplined and united army ready to undertake the Lord's battles." F18 Prepare victuals ... In this order is seen the near-approach of the cessation of the manna. Besides that, there is no statement in the O.T. that declares the Israelites to have had no other food except manna. They surely had the great flocks and herds so often mentioned. And to the Reubenites, and to the Gadites, and to the half-tribe of Manasseh, spake Joshua, saying, Remember the word which Moses the servant of Jehovah commanded you, saying, Jehovah your God giveth you rest, and will give you this land. Your wives, your little ones, and your cattle, shall abide in the land which Moses gave you beyond the Jordan; but ye shall pass over before your brethren armed, all the mighty men of valor, and shall help them; until Jehovah have given your brethren rest, as [he hath given] you, and they also have possessed the land which Jehovah your God giveth them: then ye shall return unto the land of your possession, and possess it, which Moses the servant of Jehovah gave you beyond the Jordan toward the sunrising. And they answered Joshua, saying, All that thou hast commanded us we will do, and whithersoever thou sendest us we will go. According as we hearkened unto Moses in all things, so will we hearken unto thee: only Jehovah thy God be with thee, as he was with Moses. Whosoever he be that shall rebel against thy commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of good courage. Note that Joshua (standing east of Jordan) referred to that side of the river as "this land" (Jos_1:13), and in the same breath (Jos_1:14) called it "the land ... beyond the Jordan!" 'Beyond the Jordan' is a technical expression referring to the geographical section EAST of the Jordan river." F19 This is true enough as Joshua used it Jos_1:14, but sometimes it means west of Jordan. It is definitely used both ways. However, it has no reference whatever to the perspective of the writer and cannot be used for the purpose of identifying the writer using the expression, nor for the determination of where the writer lived when the expression was used. Dummelow, for example, has this: "The writer of this passage was one who lived west of the Jordan River. F20 Such a judgment is in error. "The use of the phrase in Jos_12:1; Jos_12:7 and elsewhere for each side of the river alternately shows that it gives no evidence for the geographical location of the writer." F21 The big point of this whole paragraph (Jos_1:12-18) looks back to that urgent request made of Moses by the two and one half tribes that he would allot them their inheritance east of Jordan, and to the consequent promise which they made to Moses that they would aid their brethren in the conquest of the rest of Canaan. That promise came due right here; and when Joshua confronted the trans-Jordanic group with their obligation, they accepted it. Of course, the hardship and the struggle had not at that time begun. "Obedience is easy when all goes well with us, and when it makes no demand upon our faith." F22 It does not appear that those trans-Jordanic tribes fully lived up to their promises. (See a full discussion of this in Vol. 3 of my commentary (Leviticus and Numbers) at Num. 32.) Ye shall pass over before your brethren armed... (Jos_1:14). The word armed seems to be a little misleading here. The idea is probably, 'in battle array.' F23 The word is translated from a word that suggests, divided into five parts. F24 The reference seems to be from the various guards that were deployed in ancient armies on the march: (1) vanguard; (2) rearguard (Jos_1:3-4), left and right guards, and (5) an additional guard at the front or the rear depending upon the movement of the army, whether on attack, or in retreat. The pledge of the two and one-half tribes that any rebel against the commandments of Joshua should be put to death was certainly, for a time at least, literally carried out, as witnessed by the stoning of Achan soon after their entry into Canaan. This chapter details the sending of the spies to reconnoiter the city of Jericho. Holmes' opinion that this chapter is "from a different source" F1 and that it does not really belong in this book at all is based upon the failure to observe its vital connection with the whole narrative. In Josh. 1 and Josh. 2 are given the preparations Joshua made for the invasion of Canaan. Keil summarized these as follows: "(1) Instructions were issued to the people to prepare. (2) A renewal of the pledge of the trans-Jordanic group to aid the struggle was required by Joshua. (3) Spies were sent out to reconnoiter the land." F2 The first two of these fundamental preparations were given in Josh. 1, and here we have the third, namely, that of the sending out of the spies. One may only pity the willful BLINDNESS that is evidenced by anyone's missing such an obvious and necessary connection. As to why Joshua sent out spies, it would appear to have been only what any competent general would have done. Joshua, at this point did not know HOW God would deliver Jericho without any kind of a military assault, and, besides that, there was a Divine precedent in Moses' sending out the spies some forty years earlier, Joshua himself having been a part of that mission (Num. 13). In the light of all the facts, we should have been greatly surprised if Joshua had NOT sent out spies! The whole chapter is devoted to the narration of this third preparatory step by Joshua antecedent to the invasion. Footnotes for Joshua 2 1: Samuel Holmes, Peake's Commentary on the Bible, Joshua (London: T. C. and E. C. Jack, 1924), p. 250. 2: C. F. Keil, Commentary on the Old Testament, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 30. 3: J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 143. 4: Joseph R. Sizoo, The Interpreter's Bible, Vol. 2 (New York: Abingdon Press, 1956), p. 559. 5: C. F. Keil, op. cit., p. 35. 6: Adam Clarke, Commentary on the Whole Bible, Vol. 2 (New York, New York: T. Mason and G. Lane, 1837), p. 10. 7: John Rea, Wycliffe Bible Commentary, Joshua (Chicago: Moody Press, 1962), p. 208. 8: Robert Jamieson, Jamieson, Fausset, and Brown's Commentary, Joshua (Grand Rapids: Zondervan Publishing House), p. 143. 9: Flavius Josephus, Life and Works of, translated by William Whiston (New York: Holt, Rinehart and Winston), p. 141. 10: Marten H. Woudstra, The New International Commentary on the Old Testament, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1981), p. 71. 11: Alfred Plummer, The Pulpit Commentary, Vol. 2, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 27. 12: Ben F. Philbeck, The Teachers' Bible Commentary, Joshua (Nashville: Broadman Press, 1972), p. 138; 13: Lindsay B. Longacre, Abingdon Bible Commentary, Joshua (New York: Abingdon Press, 1929), p. 347. 14: William Taylor, The Miracles of Our Lord (New York: Richard R. Smith, Inc., 1930), p. 400. 15: Marten H. Woudstra, op. cit., p. 69. 16: Samuel Holmes, op. cit., p. 250. 17: Hugh J. Blair, The New Bible Commentary, Revised, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 236. 18: John Rea, op. cit., p. 209. 19: Joseph R. Sizoo, op. cit., p. 560. 20: Samuel Holmes, op. cit., p. 250. 21: Alfred Plummer, op. cit., p. 29. 22: Robert G. Boling, The Anchor Bible, Vol. 6, Joshua (Garden City, New York: Doubleday and Company, Inc., 1982), p. 146. 23: John Rea, op. cit., p. 209. 24: Ibid. 25: Robert G. Boling, op. cit., p. 148. 26: John Lilley, The New Layman's Bible Commentary, Joshua (Grand Rapids: Zondervan Publishing House, 1979), p. 315. 27: C. F. Keil, op. cit., p. 38. 28: F. C. Cook, Barnes' Notes, Joshua (Grand Rapids: Baker Book House), p. 356. THE SPIES GO TO THE HOUSE OF RAHAB And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, Go, view the land, and Jericho. And they went and came into the house of a harlot whose name was Rahab, and lay there. And it was told the king of Jericho, saying, Behold, there came men in hither to-night of the children of Israel to search out the land. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, that are entered into thy house; for they are come to search out all the land. And the woman took the two men, and hid them; and she said, Yea, the men came unto me, but I knew not whence they were: and it came to pass about the time of the shutting of the gate, when it was dark, that the men went out; whither the men went I know not: pursue after them quickly; for ye will overtake them. But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order upon the roof. And the men pursued after them the way to the Jordan unto the fords: and as soon as they that pursued after them were gone out, they shut the gate. Joshua . sent out of Shittim ..... This place was five or six miles east of Jordan, just as Jericho was about the same distance west of Jordan. Shittim means Acacias, and they are still found in that area. F3 Two men as spies secretly ... The critics insult this passage as being redundant, F4 That type of cavil is based on the proposition that the word spies automatically means secretly, such a cliche being itself untrue. When Joshua himself went out as a spy forty years earlier, all Israel knew of the sending out of those spies and of their disastrous report (by the majority) that resulted in the cursing of Israel for the space of forty years. Thus, the word secretly in this place means that Joshua concealed their mission from everyone, even in Israel, except from himself. This clearly was done to avoid the mistake that followed the earlier example of sending out spies. Keil and many other able scholars have accurately discerned this. This was done so that, if the report proved unfavorable, the people might not be thrown into despair as they had been in the times of Moses. F5 The house of a harlot whose name was Rahab... Adam Clarke and others have insisted that harlot here actually means innkeeper, and that there is no reason to question the character of this woman. F6 It is true that many harlots ran inns, casting some doubt upon what, exactly, may be meant here, but we believe that Matthew's mention of only four women in the ancestry of Jesus -- the four being: Tamar, Rahab, Ruth, and Bathsheba -- is powerful evidence that Rahab was a common harlot. There is no other consideration that would entitle her to a place in this list. Also, the particular words used with reference to Rahab, both in the O.T. ([~zownah]) and in the N.T. ([@porne]) definitely class her as a common harlot, not as a [~qedeshah] (temple or cult-priestess). F7 Then, there is the almost invariable custom of the times in that part of the world, that, Inns, in the ordinary sense, were never kept by women. F8 Such a fact as this truth about Rahab always embarrasses "nice people," who in all too many cases are too conceited and self-righteous ever to be saved. In all ages, it has been the worst of sinners, in many cases, who most readily turned to God for salvation. Christ himself stated that, "The publicans and the harlots go into the kingdom of God" (Mat_21:31) before the Pharisees! This pattern distinguished the early church also, which counted among its members those who once had been the very worst of sinners, including, thieves, drunkards, idolaters, adulterers, homosexuals, revilers, extortioners and covetous persons (1Co_6:9-11). Therefore, we favor understanding Rahab as a prostitute in the ordinary sense of the word. Our word "pornographic" comes from the Greek word applied to her in the N.T. How, then, should we account for the declaration that, "She was an innkeeper"? F9 We believe that men have always been reluctant to admit either their own sins, or the former sins of the saved, whether in their own case, or in that of others. Similar efforts have been applied to the story of Mary Magdalene. Christ came to save sinners, and it does the Lord no honor to cover up the sins of the people whom he redeemed. It is the same foolish effort that marks the words of apologists who deny that Rahab's lie was sinful. Holwerda, for example, in a passage quoted by Woudstra, argued that, "Truth can mean something different than agreement with fact! It means loyalty toward the neighbor and toward the Lord!" F10 This is certainly a sinful and unlawful "crutch" to support a lie. The story of Rahab has always intrigued the Christians of every age. Charles H. Spurgeon delivered one of his most memorable sermons on "Rahab." (For a sermon outline based partially upon Spurgeon's great masterpiece, see Vol. 10 of my N.T. commentary series (Hebrews, under Heb_11:31).) Although Plummer freely admitted the immorality of Rahab, he nevertheless tried to justify the entry of the spies into Rahab's house, saying, "It does not appear that the spies entered Rahab's house with any evil intent!" F11 We are not at all convinced by such an opinion. The basic truth is that, as soon as these men hit town, they made a bee-line to the most popular whorehouse (known to the king) in town not to do anything wrong? We pray that Plummer was right! In favor of that view is the observation made by Philbeck that, such a place, "Was the least likely to arouse suspicion." F12 And Jericho ... At least three cities of this name have been identified in this location: (1) the Jericho of the N.T.; (2) the Jericho of the O.T.; and (3) the Jericho of Roman times. F13 Two of these existed simultaneously in days of our Lord's ministry, the same being the explanation of why one of the synoptics described a certain miracle of Jesus as taking place as he was leaving Jericho, and another said the same miracle took place as he was entering Jericho. Both Jericho's were mentioned by Taylor: A town grew up near the ancient site (razed by Joshua) ... There were two adjacent cities by that name, so the miracle was wrought at a place between the two. F14 The location of the Jericho that fell to Joshua is not definitely known. Woudstra says, "The question of identification must be left open. There are still many unexplored tells in the area." F15 And it was told the king of Jericho ... At that time, and until about the 9th century, kings, even of extensive areas were called after the name of their capital. In Jonah, for example, the king of Assyria is referred to as the king of Nineveh. Such designations are a mark of very great antiquity, and such signs compel us to look at the age of Moses and Joshua as the period when all of these first O.T. books were written. Palestine at the time of the conquest by Israel had about thirty-two such kinglets over that many little kingdoms. It is significant that the king's representatives were very easily deceived by Rahab, indicating that the king himself considered her to be dependable. Most of the recent versions supply in this chapter at appropriate places the pluperfect tenses which are missing in the Hebrew (due to the deficiency of that language in those days) translating Jos_2:6, for example, thus: "The woman had brought them up on the roof, etc." This necessity is well understood by translators. Holmes professed ignorance of this, however, and stated that, "Jos_2:15-17 should be omitted. We can hardly think of the conversation being continued between Rahab at the window and the spies on the ground outside the wall!" F16 The use of the pluperfect in such verses clears up everything. The general morality of people throughout the world at the times in focus here was very imperfect, even on the part of the Israelites. Rahab, like the Israelites, is commended in the Word of God, "not for her immorality (adultery and falsehood), but for her FAITH," F17 and especially for her works in moving to support God's people. See Heb_11:31 and Jam_2:25. The stalks of flax ... (Jos_2:6) reveal several things: (1) The time of the year was about March or April, that being the time when the flax was ready to harvest. F18 (2) It also meant that the Jordan was flooding (Jos_3:15), as it always did at harvest time. (3) Likewise, there is a glimpse here of Rahab's cultivation and processing of flax, indicating that that industry was at least one source of the woman's livelihood. The flax industry dates from the earliest times in Palestine. F19 And before they were laid down, she came up unto them upon the roof; and she said unto the men, I know that Jehovah hath given you the land, and that the fear of you is fallen upon us, and that all the inhabitants of the land melt away before you. For we have heard how Jehovah dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed. And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you: for Jehovah your God, he is God in heaven above, and on earth beneath. Now therefore, I pray you, swear unto me by Jehovah, since I have dealt kindly with you, that ye also will deal kindly with my father's house, and give me a true token; and that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and will deliver our lives from death. And the men said unto her, Our life for yours, if ye utter not this our business; and it shall be, when Jehovah giveth us the land, that we will deal kindly and truly with thee. This passage is one of the most significant in the Bible. It bears eloquent testimony to the universality of the knowledge of those great miracles that led to the deliverance of Israel from Egypt, and of the near-panic that swept over the world in the wake of those tremendous Acts of God! Naturally, unbelieving enemies of God's Word vent their hatred of a passage like this. Holmes said: "No greater anachronism can be found than the one here, where a Canaanite heathen is made to utter a monotheism worthy of Amos." F20 It is not that, however, that so upsets Holmes; it is the testimony of this woman to the genuine nature of the Red Sea Miracle! That is what requires unbelieving critics to bring forth every device in their arsenal to try and get rid of it, but here it is. There is no textual evidence against this testimony! It is the truth of God. Nothing but the literal truth of the Red Sea miracle could have inspired such words as Rahab spoke here. F21 "This pagan prostitute is the first one to recite saving history in this book!" F22 (See Exo_15:15-17. Also, see special discussion of the Reed Sea or the Red Sea in Vol. 2 of this series (Exodus), pp. 177-179.) Swear unto me by Jehovah ... The words here refer to an unwritten promised agreement, as distinguished from a written covenant, F23 but it was of a kind that both parties accepted as absolutely valid and binding upon them both. The two spies did attach one condition to their promise, that being, that under no circumstance would the woman betray their mission (Jos_2:14). Also, there was the agreement that the identity of Rahab's house would be indicated by the red cord. Then she let them down by a cord through the window: for her house was upon the side of the wall, and she dwelt upon the wall. And she said unto them, Get you to the mountain, lest the pursuers light upon you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way. This whole narrative is clear enough when due allowance is made for the deficient Hebrew tenses. Jos_2:16 is a clear reference to the woman's instructions before she let them down from the window. Also the elements of the conversation that are given in the remaining verses also took place, obviously, while the men were in Rahab's house. Get you to the mountains ... These were the rugged hills that rise 1,500 feet to 2,000 feet above the Jericho plain within a mile or so of the city. These limestone hills with many caves and grottoes were the very ones where the Dead Sea Scrolls have been discovered in recent times, only about eight or ten miles southward from Jericho! F24 Rahab had correctly surmised that the search party would go toward the Jordan River; or, was she familiar with the king's search parties from previous experiences? And the men said unto her, We will be guiltless of this thine oath which thou hast made us to swear. Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt gather unto thee into the house thy father, and thy mother, and thy brethren, and all thy father's household. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we shall be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. But if thou utter this our business, then we shall be guiltless of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Jos_2:21 indicates that the previous conversation back through Jos_2:16 came before the woman sent them away. Anyone with even an elementary understanding of ancient writings should have no trouble understanding what is written here. "There is no reason for visualizing two sources here, nor for supposing that this conversation took place 'while the spies were dangling from a rope'" (As alleged by Boling), F25 as stated by John Lilley. F26 That "scarlet thread" so prominent in this narrative was surely a very strong and efficient rope, capable of carrying the weight of a man. A red rope is certainly unusual, and we cannot entirely overlook the connotation throughout history of the color red, often associated with brothels. "The red light district" is an expression still known in many places. As to the time when the woman might have bound the scarlet thread in the window, we agree with Keil that, "She did so when it became necessary." F27 And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not. Then the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun; and they told him all that had befallen them. And they said unto Joshua, Truly Jehovah hath delivered into our hands all the land; and moreover all the inhabitants of the land do melt away before us. "Amidst the grottoes of the limestone rocks, which in later times were the abode of many hermits, they could easily have sheltered themselves for three days." F28 The fords of the Jordan, mentioned back in Jos_2:7, does not mean that adequate passage for a nation like Israel was located there. It is even doubtful that the spies were able to use them, due to the flood-stage of the river. Many commentators have expressed the opinion that the spies swam the river, both coming into Jericho, and after leaving it. The Septuagint (LXX), also, seems to indicate the same thing, due to their mention of the spies as young men, who would have been able to do such a thing. The report of these spies to Joshua must have been a source of infinite encouragement to the Commander. Up to here, Joshua could have supposed that a military assault would be necessary, but, after this report, he no doubt sought to know the will of God by every means open to him. In these circumstances, God spoke directly to Joshua (Jos_3:7) with specific instructions on how the conquest was to proceed. ISRAEL CROSSES THE JORDAN RIVER Josh. 3 and Josh. 4 must certainly stand on a very high plateau of importance, due not merely to the astounding miracle that took place, but also to the typical nature of the historic movement of Israel across the Jordan River into the Promised Land. The narrative here weaves together a number of very important elements: (1) the elevation of Joshua in the estimation of the people; (2) the function of the ark of the covenant and the priests who carried it; (3) the beginning of the crossing, its continuation, and its conclusion; (4) the erection of two memorials -- one in the middle of Jordan, the other at Gilgal; (5) the cessation of the manna; and (6) the timing of the event with reference to the 10th of Abib and the approach of the First Passover in Canaan. As recorded here, the narrative is very complex. As Blair pointed out, this complexity is the very thing overlooked by, "Those who have attempted to solve this narrative by appealing to 'different accounts' woven together." F1 We might be able to forgive such explanations if there were any different accounts, but, of course, this is the only account that has come down through history. Those ephemeral, imaginary "accounts" prior to this one are known to be non-existent except in the imaginations of men who are already committed to a denial of the sacred record found in the Bible. If one wonders why famous and honored "scholars" blunder so disastrously in the interpretation of miracles, Woudstra accurately explained it thus: "In the Biblical view, MIRACULOUS events have one unambiguous and clear meaning. Those who do not accept them as such fly in the face of evidence which all can see. Only blindness of mind caused by sin makes people misinterpret miracles." F2 The peculiarities of the narrative of these two chapters are marked by the piecemeal manner of its relation. There is a free use of provisional endings, which do not signal the final conclusion of a given factor at all, but the interruption of the record in order for the historian to insert a parenthesis, a prolepsis, or to take up another phase of the overall history. This episodic treatment of the grand event related here is nothing new to the histories of the times of Joshua and earlier. We shall meet with it again in Josh. 10. It is an undeniable earmark of the near mid-second millennium writings that have come down through history. Keil has favored us with a step-by-step analysis of these two chapters as follows: The final preparations for the crossing (Jos_3:1-6). The commencement of the crossing (Jos_3:7-17). The further progress of the crossing (Jos_4:1-14). The crossing concluded (Jos_4:15-24) F3 Furthermore, in each of the final three sections outlined by Keil, the account is arranged according to the following plan: In each of them, God's command to Joshua comes first (Jos_3:7-8; Jos_4:2-3; and Jos_4:15-16). Then there is the communication of this command to the people of Israel. This is followed by the execution of God's command through Joshua (Jos_3:9-17; Jos_4:4-13; Jos_4:17-20). F4 The above are some of the considerations that lie behind the decision to treat these two chapters as a single unit in this commentary. Footnotes for Joshua 3 1: Hugh J. Blair, The New Bible Commentary, Revised, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 237. 2: Marten H. Woudstra, The New International Commentary of the Old Testament, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1981), p. 83. 3: C. F. Keil, and F. Delitzsch, Commentary on the Old Testament, Vol. 2, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 39. 4: Ibid. 5: Arthur W. Pink, Gleanings in Joshua (Chicago: Moody Press, 1964), p. 79. 6: F. N. Peloubet, Dictionary (Philadelphia: The John C. Winston Company, 1912); Merrill F. Unger, Dictionary (Chicago: Moody Press, 1967). 7: The Encyclopaedia Brittanica, Vol. 13 (Chicago: William Benton, Publisher, 1961), p. 148. 8: Ibid. 9: George Frederick Wright, International Standard Bible Encyclopedia, Vol. III (Chicago: The Howard Severance Company, 1915), p. 1736. 10: Robert Boling and G. Ernest Wright, Joshua, A New Translation, and Commentary (Garden City, New York: Doubleday and Company, Inc., 1982), p. 178. 11: A. Plummer, The Pulpit Commentary, Vol. 2, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 42. 12: Matthew Henry, Commentary on the Whole Bible, Vol. II, Joshua (New York: Fleming H. Revell Company), p. 14. 13: John Rea, Wycliffe Bible Commentary, Joshua (Chicago: Moody Press, 1962), p. 209. 14: A. Plummer, op. cit., p. 43. 15: Ibid. 16: Adam Clarke, Commentary on the Whole Bible, Vol. 2, Joshua (New York: T. Mason and G. Lane, 1837), p. 15. 17: Lindsay B. Longacre, Abingdon Bible Commentary, Joshua (New York: Abingdon Press, 1929), p. 347. 18: Ibid. Arthur W. Pink, op. cit., p. 72. 20: C. F. Keil, op. cit., p. 39. 21: Marten H. Woudstra, op. cit., p. 83. 22: F. C. Cook, Barnes' Notes, Joshua (Grand Rapids: Baker Book House), p. 357. 23: Merrill F. Unger, op. cit., p. 287. 24: Encyclopaedia Brittanica, op. cit., Vol. 7, p. 848. 25: John Rea, op. cit., p. 210. 26: Hugh J. Blair, op. cit., p. 237. 27: J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 144. 28: Marten H. Woudstra, op. cit., p. 88. And Joshua rose up early in the morning; and they removed from Shittim, and came to the Jordan, he and all the children of Israel; and they lodged there before they passed over. Why was this preliminary approach made? Shittim was at most only five or six miles from the river, but here Joshua brought Israel to the very brink of the Jordan. Many have thought that God wanted the people to get a good look at that river in flood stage before they passed over it, and this is probably the correct explanation. Pink saw this three-day pause by the terrible Jordan as God's impressing upon the Israelites, "that they had no means of crossing it, that they were utterly helpless, and that they were thus completely shut unto God as their only hope." F5 THE JORDAN RIVER This terrible river, lying at the bottom of the most spectacular gash upon the surface of the planet earth, most of its course lying even below the level of the sea, is an astoundingly appropriate symbol of death. The very name "Jordan" means "descender." F6 The Encyclopaedia Brittanica gives the meaning as "the down-comer." F7 Such names reflect the amazing steepness of the river throughout its course. From its source to its entry into the Dead Sea the distance is only about 65 miles, but the river meanders for a length of about 200 miles, with "an average loss of altitude of about 9 feet per mile." F8 The rank vegetation on each side of the river abounds with large quantities of castor oil plants, oleanders (poisonous), tamarisks, and acacias. F9 The landscape on each side of the Jordan was in most places covered with the rank growth due to the annual flooding, and it was a cluttered mass of deposits of mud, gravel, dead weeds, driftwood, and exposed roots of trees. The swiftness of the river was rendered even more dangerous by its zig-zag current and muddy bed. It could easily sweep a man from the side into midstream. In the April flood, the Jordan just about doubled in size, from its usual 90 to 100 feet in width to almost twice that. F10 In a very real sense, Jordan was the river of death. It terminated in the Dead Sea, where life is impossible. The salinity of the Dead Sea surpasses that of any other body of water on earth. Its waters have been called "a syrup of sodium chloride"! But over and beyond these characteristics which certainly entitle the river to stand as a symbol of death, it is in the Grand Analogy of the Two Israels that its unique place in this function is sealed and certified. (See the details of the Grand Analogy in Vol. 7 of my N.T. series of commentaries, pp. 149,150.) Just as Joshua led Israel over Jordan into the Promised Land, just so our Lord Jesus Christ leads Christians (the New Israel) over the Jordan of death into "the eternal habitations!" And it came to pass after three days, that the officers went through the midst of the camp; and they commanded the people, saying, When ye see the ark of the covenant of Jehovah your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it. The chronology of the narrative here follows no stereotyped pattern. "There can be no reasonable doubt that the spies had returned before the order given in Jos_1:10, and there is no need to suppose that each separate act was enjoined at the moment when the necessity for the injunction came." F11 The order for the people to follow the ark of the covenant, given here in preparation for the march, would not be obeyed until some time later. It seems to be mentioned here because of the supreme importance of the truth typified by it, namely, that only by following Divine instructions could the crossing be executed. Commenting on the symbolism of following the ark, Matthew Henry remarked that, Christians should follow their pastors, only as far as the pastors were holding up the Word of God. They (Israel) 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." F12 This crossing of the Jordan would be, for Israel, AN EXTREME ACT OF FAITH. It was one thing to follow God's Word into the Red Sea, for their facing the vengeful armies of Pharaoh was the only alternative for not doing so, but here, they would cross into hostile country to face fortified cities with no immediate hope of retreat on their part. There would be armies with chariots and fighting unto the death. "Here a whole nation took the step to hazard their lives in total commitment to the Lord! F13 It was a tough generation indeed that followed Joshua into Canaan. They were accustomed to hardship. They were a lean, hardened, and determined group of people, disciplined to face and overcome any hardship. What a contrast with their status 40 years earlier! The priests the Levites... The mention of Levitical priests here was not, as some have supposed, to distinguish between the Levitical priests and other priests who were not Levites. It was not until much later, in the times of Jeroboam, that non-Levites were made priests. F14 The most likely reason for the Levitical priests, and not the Kohathites, being commissioned here to carry the ark (contrary to the normal pattern which assigned the task to the Kohathites), appears to be, as Plummer said, That it was to emphasize the position of Levi as the sacerdotal tribe, having no part in the war ... This expression occurs forty-five times in the O.T. with the meaning that the priests are from the tribe of Levi. F15 There were a number of other special occasions upon which the priests replaced the Kohathites as bearers of the ark. Adam Clarke listed these examples: (1) when they compassed Jericho; (2) when they took it to war against the Philistines (2Sa_15:25); (3) when David sent it back to Jerusalem; and (4) when it was taken out of the tabernacle to be deposited in the temple (1Ki_8:6-11). F16 Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go; for ye have not passed this way heretofore. And Joshua said unto the people, Sanctify yourselves; for tomorrow Jehovah will do wonders among you. And Joshua spake 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. Sanctify yourselves... Longacre described what is meant by this command thus: It consisted in the washing of garments and bodies as well as abstaining from any act or object regarded as unclean. F17 The same author also gave as a good modern example of sanctification, The actions of a Mohammedan making his ceremonial ablutions before going into the mosque to pray. F18 Arthur Pink's comment on this is especially good, particularly as it is related to the great bulk of current-day preaching. He said: "The hirelings harp continuously on God's grace, His promises, and naught but faith required by Him; and woefully fail to stress God's holiness, His precepts, obedience being indispensably necessary." F19 Yes, God's grace took them over, all right, but note the part that Israel themselves played in this tremendous blessing. (See further comment on sanctification in this series, Vol. 2, Exodus, pp. 160, 261.) And Jehovah 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. And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the waters of the Jordan, ye shall stand still in the Jordan. And Joshua said unto the children of Israel, Come hither, and hear the words of Jehovah your God. And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanite, and the Hittite, and the Hivite, and the Perizzite, and the Girgashite, and the Amorite, and the Jebusite. In Jos_3:7, it is revealed that one of the purposes of the great miracle in this chapter was that of elevating Joshua in the minds of all Israel. This was by no means the most important purpose, but was surely one of the reasons for it. In the kind of war about to be begun by Israel, the utmost confidence in their leader was prerequisite to all success. Notice how the suspense is maintained throughout this complicated narrative. The matter of the priests standing at the edge of the Jordan is here rounded off in a kind of conclusion, but the astounding thing that will happen at that time is not related here. The historian, at this time, will speak of what God is ABOUT TO DO. "This method of writing, so peculiar to the Hebrews, marks and rounds off several points in the narrative. Some repetitions were inevitable. It is to this method of dove-tailing of the different points that we must attribute the distribution of the revelation and commands which Joshua received from God, during the several portions of this history." F20 Hereby ye shall know... (Jos_3:10). This is rendered, By this ... by some scholars. The words anticipate what will not be explained until Jos_3:13. The account moves slowly. These preliminaries serve to create a feeling of suspense. F21 The seven condemned nations of Canaan (Jos_3:10). The seven peoples enumerated here were the principal racial divisions of the fragmented city-states of the land of Canaan. Several times in the O.T. these lists appear, not always exactly as they are here. Similar lists are given in Gen_15:19-21; Exo_3:17; Exo_23:28; Deu_7:1. The extreme debauchery of the pre-Israelite Canaanites provided the moral ground upon which God found it necessary to destroy them. The shameful sins of mankind until this very day may be traced, in part, to the failure of Israel to obey the Word of God in the "cutting out" of the moral cancer of Canaan. God had long ago marked out the Canaanites for destruction, but the reason that it did not occur sooner was that "their cup of wickedness" had not become full. We should not be confused with the manner in which this wonderful story is told. "A certain completeness and finish are given to each division of the narrative; and, in order to effect this, the writer more than once repeats himself, anticipates the actual order of events, and distributes into parts occurrence which in fact took place once for all." F22 Behold, the ark of the covenant of the Lord of all the earth passeth over before you into the Jordan. Now therefore take you twelve men out of the tribes of Israel, for every tribe a man. And it shall come to pass, when the soles of the feet of the priests that bear the ark of Jehovah, the Lord of all the earth, shall rest in the waters of the Jordan, that the waters of the Jordan shall be cut off, even the waters that come down from above; and they shall stand in one heap. These verses outline the miracle that was to occur and which would permit Israel's passage of the Jordan. What will happen is plainly foretold. The waters shall be cut off. the waters that come down from above ..... This simply meant that the waters upstream would suddenly cease to flow by Israel's position. Now it is perfectly true, of course, that the unaided word of God, without any agency whatever, could have produced the result indicated here, but, inasmuch as the instrument of "strong winds" was utilized in the miracle of the Red Sea crossing, there is no reason whatever why natural phenomena might also have aided here. In such a case, which we believe to be the proper understanding of this place, the miracle consisted in its timing, and in its being precisely predicted by the Word of God communicated to Joshua, and by its being precisely terminated with the complete passage of Israel over the river. This understanding does not diminish in any degree whatever the truly miraculous nature of this astounding event. That mighty rivers sometimes stop flowing for a day, or even flow upstream, cannot be denied. "The Jordan itself, in the year 1266, was left dry for ten hours as the result of a landslide; and in 1927, an earthquake near Adam (Adamah), stopped the Jordan's flow for twenty-one hours." F23 Also, there is the amazing instance right here in America of the New Madrid (Missouri) Earthquake of 1811, 1812 (Three shocks in December, January, and February), that sent the Mississippi River running upstream for 27 hours, when the flow of the river filled Reelfoot Lake formed by the earthquake! F24 The Jordan river, near Adam, moves through an area with high mud-cliffs (150 feet high) on each side; and the instances in which the river has stopped flowing (historically), the strong current had undermined a portion of these cliffs, causing the sudden landfill that stopped the river. This writer finds no difficulty at all in the supposition that such a thing is exactly what God brought about here, by miraculous design, timed exactly to fit the crossing of Israel, and made known in advance to Joshua. Those factors of the occurrence make it just as miraculous as any supernatural event could possibly be. And it came to pass, when the people removed from their tents, to pass over the Jordan, the priests that bare the ark of the covenant being before the people; and when they that bare the ark were come unto the Jordan, and the feet of the priests that bare the ark were dipped in the brink of the water (for the Jordan overfloweth all its banks all the time of harvest,) that the waters which came down from above stood, and rose up in one heap, a great way off, at Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off: and the people passed over right against Jericho. And the priests that bare the ark of the covenant of Jehovah stood firm on dry ground in the midst of the Jordan; and all Israel passed over on dry ground, until all the nation were passed clean over the Jordan. The symbolism of this place is marvelous. The Jordan River, symbol of DEATH, was stopped by the power of God. Note too that the stoppage was all the way back to ADAM. The consequences of death for the whole human race were removed when Christ led the way for his people over the Jordan of death! The fact that we do not know exactly where this "Adam" was located is not important. The usual opinion, as noted by Rea, that places it "some fifteen miles" F25 above the site of Joshua's crossing is as dependable as any. The waters standing up in a heap is, of course, exactly what waters always do behind a dam, and, since this miraculous stoppage took place miles above where the Israelites were, they might not have known exactly where the waters were gathered together in a heap until some time later. Joshua's knowledge of this came in advance from a direct revelation of God. Significantly, the place identified as Adam is the precise location of the tallest of those great mud cliffs that line the banks of the Jordan. There is additional information here in Jos_3:17. At some point in the progress of Israel over Jordan, the priests moved into the very midst of Jordan, where they stood until the passage was completed. "The priests bearing the ark first took up their stand on the brink of the river, but as they advanced to mid-channel, the river was dried up before them." F26 The special significance of this miracle is, in part, due to the flooded stage of the Jordan. Repeatedly, the Scriptures declare it to have been flooded "in the time of harvest," and it is rather ridiculous that some people have denied this. Plummer pointed out that the wheat harvest, which comes six weeks later than the barley and flax harvest, is not the harvest time spoken of here. The time was April, when the melting snows of Mount Hermon, as always in the time of the spring thaw, send the Jordan booming out of its banks. It will be remembered that Rahab hid the spies in stacks of flax which had been harvested, identifying this "harvest time" as the one of the spring floods. Dummelow summarized his comment on this miracle thus: No matter what natural means might have entered into the performance of this wonder, MIRACLE it still remains, being a clear exhibition of personal providential purpose in connection with the great plan of Israel's mission to the world. F27 Before leaving these verses, notice "how the account comes to a provisional conclusion, reporting how the people passed over opposite Jericho." F28 Of course, they have not really crossed over yet; that takes place in Josh. 4. Footnotes for Joshua 4 1: Arthur W. Pink, Gleanings in Joshua (Chicago: Moody Press, 1964), p. 115. 2: Merrill F. Unger, Unger's Commentary on the Old Testament (Chicago: Moody Press, 1981), p. 288. 3: F. C. Cook, Barne's Notes, Joshua (Grand Rapids: Baker Book House), p. 358. 4: Marten H. Woudstra, The New International Commentary on the Old Testament, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1981), p. 94. 5: William H. Morton, Beacon Bible Commentary, Joshua (Nashville: Broadman Press, 1970), p. 317. 6: Hugh J. Blair, The New Bible Commentary, Revised, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 238. And it came to pass, when all the nation were clean passed over the Jordan, that Jehovah spake unto Joshua, saying, Take you twelve men out of the people, out of every tribe a man, and command ye them, saying, Take you hence out of the midst of the Jordan, out of the place where the priests' feet stood firm, twelve stones, and carry them over with you, and lay them down in the lodging-place, where ye shall lodge this night. Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man: and Joshua said unto them, Pass over before the ark of Jehovah your God into the midst of the Jordan, and take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel; that this may be a sign among you, that, when your children ask in time to come, saying, What mean ye by these stones? then ye shall say unto them, Because the waters of the Jordan were cut off before the ark of the covenant of Jehovah; when it passed over the Jordan, the waters of the Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever. The use of cairns of stones as memorials is a mark of the extreme antiquity of this narrative. (See the introduction to Joshua.) Forever ... Now, that cairn is invisible; but the institutions the two cairns (one in the midst of the river, and the other at Gilgal) typified, namely, Christian baptism and the Lord's Supper, shall indeed last forever! The instructions here show clearly that the crossing is still under way, and that the priests were still standing in the midst of the Jordan. Blair and others have supposed that the Crossing was indeed complete, and that these twelve special representatives of Israel went back to the place where the priests had stood to gather the stones. It is very difficult to reconstruct all of the action precisely. In any case, the purpose of the twelve and the memorial was to show the participation of all of the twelve tribes of Israel in this event. And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of the Jordan, as Jehovah spake unto Joshua, according to the number of the tribes of the children of Israel; and they carried them over with them unto the place where they lodged, and laid them down there. And Joshua set up twelve stones in the midst of the Jordan, in the place where the feet of the priests that bare the ark of the covenant stood: and they are there unto this day. For the priests that bare the ark stood in the midst of the Jordan, until everything was finished that Jehovah commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over. And it came to pass, when all the people were clean passed over, that the ark of Jehovah passed over, and the priests, in the presence of the people. And the children of Reuben, and the children of Gad, and the half-tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them: about forty thousand ready armed for war passed over before Jehovah unto battle, to the plains of Jericho. On that day Jehovah magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life. From these words, it is clear enough: (1) that the passage was not concluded until the priests bearing the ark of the covenant came up out of the Jordan; (2) and that there were TWO memorials, one in the midst of the river where the priests had stood, and the other at the place of the first night's encampment. Also, the fact of Joshua's commandment to the twelve to go back to where the priests stood and bring the stones shows that the people were still passing over, for, when they were "clean passed over" the priests left their position in the midst of Jordan. The immense importance of the ark of the covenant also shines in passages such as this. And where, pray tell, did this ark of the covenant come from? It is starkly clear to every student of the Bible that Joshua is but a continuation of the historical books called the Pentateuch. If one wishes to know all about the ark of the covenant, he may surely read it in the Five Books of Moses, and it is no wonder that Moses' successor was the official custodian of that ark and all that it represented. Some scholars have squirmed and quibbled over the setting up of two memorials, as mentioned here, declaiming on the stupidity of setting up a memorial where nobody would see it at the bottom of the Jordan, and other choice bits of human cavil. Well, we thank God for the discernment of one like Pink, who has this: "There was a DOUBLE MONUMENT to perpetually commemorate Israel's passing, one in the midst of Jordan, and the other in their new camping ground. What anointed eye can fail to see in them the two signs and memorials which Christ has instituted to symbolize that, as a result of His atoning death, His people have not only passed through death (the Jordan River), but are now united to a risen Christ, and are alive unto God ... "As many of us as were baptized into Jesus Christ were baptized into his death" ... The Lord's Supper celebrates that same death of Christ." F1 Unger also discerned that, "The stones left in the swirling Jordan to be overwhelmed by its waters are mementos of Christ's death under judgment in the believer's place." F2 "Thus, it is the amazing symbolism of these events, as we found so frequently in Exodus, that bears eloquent and indestructible testimony of the divine nature of this narrative. It is beyond the power of any man who ever lived to have concocted a story like this, even if he had had one hundred prior sources to help him! The hand of the infinite God is in every line of this sacred narrative! THE CROSSING CONCLUDED And Jehovah spake unto Joshua, saying, Command the priests that bear the ark of the testimony, that they come up out of the Jordan. Joshua therefore commanded the priests, saying, Come ye up out of the Jordan. And it came to pass, when the priests that bare the ark of the covenant of Jehovah were come up out of the midst of the Jordan, and the soles of the priests' feet were lifted up unto the dry ground, that the waters of the Jordan returned unto their place, and went over all its banks, as aforetime. Only at this point was the miraculous crossing achieved and concluded. The mention here of the sudden return of the waters to full flood stage as soon as the crossing had been completed was, as Cook thought, "Mentioned here to stress the absolutely miraculous nature of this entire episode." F3 "Obviously, the writer wants to inculcate the lesson that truly a miracle had occurred." F4 And the people came up out of the Jordan on the tenth day of the first month, and encamped in Gilgal, on the east border of Jericho. And those twelve stones, which they took out of the Jordan, did Joshua set up in Gilgal. And he spake unto the children of Israel, saying, When your children shall ask their fathers in time to come, saying, What mean these stones? Then ye shall let your children know, saying, Israel came over this Jordan on dry land. For Jehovah your God dried up the waters of the Jordan from before you, until ye were passed over, as Jehovah your God did to the Red Sea, which he dried up from before us, until we were passed over; that all the peoples of the earth may know the hand of Jehovah, that it is mighty; that ye may fear Jehovah your God for ever. Notice the first person plural used by the writer in Jos_4:23 b, indicating that the author of Joshua was an eye-witness of the Red Sea crossing, powerful evidence indeed that Joshua himself is the author. Who else, in all that ancient world, 40 years after the event, could have said anything like this? We can hardly believe that any Christian commentator would have written anything like this: "The reference to 'the first month' here means that Jos_4:19 must be dated as late as 605 B.C." F5 No Babylonian influence whatever is in this verse! "The first month" here is the first month of the Jewish religious year, as indicated in Exo_12:2, to which this is a clear reference. "Here is also a SUBSTANTIATION of the Pentateuchal testimony that a whole generation had expired since the observance of the original Passover." F6 Such passages as these confirm absolutely the vital and intimate link between the Pentateuch and the Book of Joshua. Footnotes for Joshua 4 1: Arthur W. Pink, Gleanings in Joshua (Chicago: Moody Press, 1964), p. 115. 2: Merrill F. Unger, Unger's Commentary on the Old Testament (Chicago: Moody Press, 1981), p. 288. 3: F. C. Cook, Barne's Notes, Joshua (Grand Rapids: Baker Book House), p. 358. 4: Marten H. Woudstra, The New International Commentary on the Old Testament, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1981), p. 94. 5: William H. Morton, Beacon Bible Commentary, Joshua (Nashville: Broadman Press, 1970), p. 317. 6: Hugh J. Blair, The New Bible Commentary, Revised, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 238. And it came to pass, when all the nation were clean passed over the Jordan, that Jehovah spake unto Joshua, saying, Take you twelve men out of the people, out of every tribe a man, and command ye them, saying, Take you hence out of the midst of the Jordan, out of the place where the priests' feet stood firm, twelve stones, and carry them over with you, and lay them down in the lodging-place, where ye shall lodge this night. Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man: and Joshua said unto them, Pass over before the ark of Jehovah your God into the midst of the Jordan, and take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel; that this may be a sign among you, that, when your children ask in time to come, saying, What mean ye by these stones? then ye shall say unto them, Because the waters of the Jordan were cut off before the ark of the covenant of Jehovah; when it passed over the Jordan, the waters of the Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever. The use of cairns of stones as memorials is a mark of the extreme antiquity of this narrative. (See the introduction to Joshua.) Forever ... Now, that cairn is invisible; but the institutions the two cairns (one in the midst of the river, and the other at Gilgal) typified, namely, Christian baptism and the Lord's Supper, shall indeed last forever! The instructions here show clearly that the crossing is still under way, and that the priests were still standing in the midst of the Jordan. Blair and others have supposed that the Crossing was indeed complete, and that these twelve special representatives of Israel went back to the place where the priests had stood to gather the stones. It is very difficult to reconstruct all of the action precisely. In any case, the purpose of the twelve and the memorial was to show the participation of all of the twelve tribes of Israel in this event. And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of the Jordan, as Jehovah spake unto Joshua, according to the number of the tribes of the children of Israel; and they carried them over with them unto the place where they lodged, and laid them down there. And Joshua set up twelve stones in the midst of the Jordan, in the place where the feet of the priests that bare the ark of the covenant stood: and they are there unto this day. For the priests that bare the ark stood in the midst of the Jordan, until everything was finished that Jehovah commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over. And it came to pass, when all the people were clean passed over, that the ark of Jehovah passed over, and the priests, in the presence of the people. And the children of Reuben, and the children of Gad, and the half-tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them: about forty thousand ready armed for war passed over before Jehovah unto battle, to the plains of Jericho. On that day Jehovah magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life. From these words, it is clear enough: (1) that the passage was not concluded until the priests bearing the ark of the covenant came up out of the Jordan; (2) and that there were TWO memorials, one in the midst of the river where the priests had stood, and the other at the place of the first night's encampment. Also, the fact of Joshua's commandment to the twelve to go back to where the priests stood and bring the stones shows that the people were still passing over, for, when they were "clean passed over" the priests left their position in the midst of Jordan. The immense importance of the ark of the covenant also shines in passages such as this. And where, pray tell, did this ark of the covenant come from? It is starkly clear to every student of the Bible that Joshua is but a continuation of the historical books called the Pentateuch. If one wishes to know all about the ark of the covenant, he may surely read it in the Five Books of Moses, and it is no wonder that Moses' successor was the official custodian of that ark and all that it represented. Some scholars have squirmed and quibbled over the setting up of two memorials, as mentioned here, declaiming on the stupidity of setting up a memorial where nobody would see it at the bottom of the Jordan, and other choice bits of human cavil. Well, we thank God for the discernment of one like Pink, who has this: "There was a DOUBLE MONUMENT to perpetually commemorate Israel's passing, one in the midst of Jordan, and the other in their new camping ground. What anointed eye can fail to see in them the two signs and memorials which Christ has instituted to symbolize that, as a result of His atoning death, His people have not only passed through death (the Jordan River), but are now united to a risen Christ, and are alive unto God ... "As many of us as were baptized into Jesus Christ were baptized into his death" ... The Lord's Supper celebrates that same death of Christ." F1 Unger also discerned that, "The stones left in the swirling Jordan to be overwhelmed by its waters are mementos of Christ's death under judgment in the believer's place." F2 "Thus, it is the amazing symbolism of these events, as we found so frequently in Exodus, that bears eloquent and indestructible testimony of the divine nature of this narrative. It is beyond the power of any man who ever lived to have concocted a story like this, even if he had had one hundred prior sources to help him! The hand of the infinite God is in every line of this sacred narrative! THE CROSSING CONCLUDED And Jehovah spake unto Joshua, saying, Command the priests that bear the ark of the testimony, that they come up out of the Jordan. Joshua therefore commanded the priests, saying, Come ye up out of the Jordan. And it came to pass, when the priests that bare the ark of the covenant of Jehovah were come up out of the midst of the Jordan, and the soles of the priests' feet were lifted up unto the dry ground, that the waters of the Jordan returned unto their place, and went over all its banks, as aforetime. Only at this point was the miraculous crossing achieved and concluded. The mention here of the sudden return of the waters to full flood stage as soon as the crossing had been completed was, as Cook thought, "Mentioned here to stress the absolutely miraculous nature of this entire episode." F3 "Obviously, the writer wants to inculcate the lesson that truly a miracle had occurred." F4