Joshua 3

And hide yourselves there. In some of the caves, which wero frequent in the mountains. Tltree days.] For so long she thought the pursuers might stay about Jordan, waiting for their return. Until the pursuers be returned; and afterward may ye go your way.] Which she thought probably would be within that time; and perhaps she understood their orders wctc to stay no longer. Vcr. 17. And the men said unto her.’] As she was about to let them down; for it was not safe to have this discourse together after they were down; which might have been overheard by the watch. We will be blameless of this thy oafli which thou hast made us to siuear.] The meaning is, that it should not be their fault if their oath was not kept; and therefore they now name the token, upon which the preservation of her family should depend; with some other conditions that were reasonable to be observed. Which they mention, to shew how studious they were not to be guilty of violating their oath. Vcr. 18. Behold, when we come into the land, thou shalt bind this line of scarlet thread.] It is called a cord before, ver. 15. and no doubt consisted of so many threads twisted together, as made it a. line strong enough to hold the weight of a man’s body, and not break. But there arc those who doubt whether the Hebrew word scheni signify any thing of the colour, but only a twined or twisted cord, funiculum conduplicatum, or contortum; from shanah to double. (See Gatakcr in his Miscellanea, cap. 40.) i * In the window which thou hast let us down by.] Or rather, dost let us down by. For she was about to do it, but had not done it, when they had this discourse with her. Some refer this to the window at which she let them out; but it is most natural to refer it to the line. For by that they, were letdown; and it was to remain in the window, that the Israelites might see it,, as the token that that was the house which was to be saved. Procopius Gazeeus compares this scarlet line with the blood which Moses ordered to be struck upon the side-posts of their doors, which was a token they should be preserved, (Exod. xii. 7. 13.) And thou shalt bring thy father, and thy mother, and thy brethren, and all thy father s household home to thee.] That is, all their children; and perhaps near relations, such as uncles, aunts, and cousins; as we seem to understand it, vi. 23. And one cannot but think, that great-grandfathers and grandmothers, if she had any alive, were comprehended in these words. Vcr. 19. And it shall be, that whosoever shall go out of the door of thy house into the street, his blood shall be on his head, and we will be guiltless.] They would be bound to preserve none but those who kept in the house. Which’ was but reasonable, for they did not know how to distinguish them from others, if they were in the street. And whosoever shall be with thee in the house, his blood slmll be on our head, if any hand be upon him.] They would as soon die themselves, as let any of those perish. An emblem of our safety and salvation, by continuing constantly in the church in faith and holiness. For her house was a very fit figure of the church, especially of the gentiles; who, like her, had gone a whoring after idols, but were converted to serve the living God. be quit of the oath which thou hast made us to swear.] They repeat the condition mentioned vcr. 14. as of great importance. (Sec there.) Vcr. 21. And she said, According to your word, so he it.] She agreed to all the conditions they imposed upon her. And she sent them away, and they departed.] After this mutual agreement, confirmed with an oath.. And she bound the scarlet line in the window.] Immediately, as some think; that the spies might know where to look for it hereafter, and that she might have always before her eyes such a comfortable pledge of her safety. It was more prudent also, as Arius Montanus observes, to do it now, than when the Israelites came to besiege the place;. for that novelty might have made the people of Jericho suspect some correspondence. Vcr. 22. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned.] Being furnished, it is likely, with sufficient provision by Rahab. Many think they stayed there but one whole day, and part of other two, which, according to the style of the Scripture, may be called three days: but their only reason for it is to make these three days, and those mentioned in the first chapter, ver. 11. to be the same, which is not probable. And the pursuers sought them throughout all the way, &c.] Which led to the fords of Jordan. This expresses their diligence, though it wanted success; and, perhaps, there were more ways than one that led thither; in all which they placed themselves, or some other persons, to watch for them. (CHAP, III, That they may know that, as Ivjos tvith Moses, so I will be with thee.] See i. 5. From the time of Moses to the tlays of Saul, God declared, by some extraordinary things, m horn he would have to be the supremo governor of his people, whose authority ho established by doing wonders. Vcr. 8. And thoti shalt command the priests that bear the ark of the covenant, saying.] Every thing was done by his order, that it might appear he was powerful with God, who.wrought those wonders at his word. When ye are come to the brink of the water of Jordan.] Jordan then overflowed beyond its banks; therefore they were not to go to the brink of the river, but of tho water. Ye shall stand still in Jordan.] And there stop till the waters above were suspended, and those below run away; and then they went and stood in tho midst of the river, (ver. 17.)

Joshua 3:1

AlND Joshua rose early in the morning.*. The next morning after he had commanded the officers to warn the host to prepare for their removal, (chap. i. 10, 11.) And they removed from Shittim.] Where they had lain now above two months; for they came hither on the first day of the eleventh month of the fortieth year after they came out of Egypt. (Sec Dcut. i. 3.) And came to Jordan, he and all the children of Israel.] Which river, as Josephus tells us, was sixty stadia from Shittim; but it is so uncertain what his stadia or furlongs CHAP. III.] UPON JOSHUA. were, that one can only guess how many of our miles threescore of them made. Most think about seven* And lodged there before they passed over.] The Hebrew yvord jalinu doth not necessarily signify that they lodged there only one night, for it often denotes a longer time of abode; and, therefore, the Vulgar Latin translates it morati sunt, they stayed there; viz. three days, as it follows in the next verse.

Joshua 3:2

And it came to pass, after three days, that the officers went through the host. In the end of the three days beforementioneij, (chap. i. 10, 11.) he sent the same officers there mentioned to make a new proclamation; for it seems to me most reasonable to take all this story in the order wherein it is related, only supposing the spies to have been sent before the first proclamation made by the officers (as I observed, ii.l. the words may be translated). And thus our great primate of Ireland understands it: After Joshua was confirmed in his office, (chap. i. ver. 1, 2, &e.) he sent out the spies, and then commanding the people to proyide themselves victuals, he marched from Shittim to Jordan; and the third day (after that command to provide themselves victuals) he gave a new command to prepare themselves to pass over Jordan the next day.

Joshua 3:3

And they commanded the people. By order from Joshua, and in his name and authority. Saying, When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it.] " Hitherto (saith Kimchi, upon this place) the Levites (that is, the children of Kohath) carried the ark; but now the priests are appointed to that office, for the greater sanctification or honour of it, and because of the miracle which was to be wrought before it. Our rabbins say, that the priests carried it thus three times; now in this place, and when they compassed Jericho, and when Zadok and Abiathar brought it back to Jerusalem, when David fled from Absalom," (2 Sam. xv. 29.) Unto which he adds a fourth, when it was brought into the temple which Solomon built; for the Levites were not permitted to go into the sanctuary, much, less into the most holy place, into which it was carried by the priests, (1 Kings viii. G.) Then ye shall remove from your place, and go after it.] By this it appears the ark was carried in the front of them; whereas usually it was ordered to be carried in the middle of their camps, as wc read Numb. ii. 17. But at their first removal from Mount Sinai; which was a time extraordinary, it marched before them for three days, (Numb. x. 33.) and so it did now (and at no other time), when they were, to^ enter into Canaan, for a special reason also, as I shall observe on the next verse. Concerning the phrase the priests the Levites, see Deut. xvii. 9.

Joshua 3:4

Yet there shall be a space between you and it, about twd thousand cubits. This is a demonstration that it was not usual for the ark to go before the whole army; for if it had, there would have been no need to instruct them at what distance they should keep from it, which would have been constantly observed. By measure.] It is likely they measured the distance by a line, at which the people were at first set; and then walking in equal paces with the priests, kept at the same distance, though, perhaps, not precisely; for they might chance to move a pace or two faster, or take larger paces; and therefore he saith about two thousand cubits. That ye may hioiv the way by which ye must go.] There was the very same reason for the ark’s going before them now, that there was when they came from Mount Sinai; for then it was to search out a resting-place for them; i. e. to shew them where they should rest; and now it was to lead them in the way they were to march, unto their longexpected settlement in the promised land. If it had not been for this, it would have been carried in its usual place; but the pillar of the cloud, which hitherto conducted them, having now left them, as R. Solomon observes, this sup* plied its place, and went before them, as that had been wont to do. - For ye have not passed this ivay heretofore.] They were to be led in an untrodden path, which the power of God (of whose presence with them the ark was the symbol) made for them.

Joshua 3:5

And Joshua said unto the people. The night before they went over Jordan, as appears by the latter part of the verse; and, perhaps, he spake this himself, at the head of every one of their tribes, it being of great importance. Sanctify yourselves.] Other places tell us what was their usual sanctification. (See Exod. xix. 10, 11. Numb. xi. 18.) But, besides the legal purifications, one cannot but think that he intended they should dispose their minds by holy meditations and prayer to God to receive his benefits, and to be more sensible of them when they were bestowed on them., ■../ * For to-morrow the Lord will do wonders among you.] Which he would have them be in a condition to observe, and to lay to heart; and, in order thereunto, prepare themselvesby serious thoughts of God, and of his providence, as well as by washing their bodies, and abstaining from their wives> which were a part of the sanctification here intended. Ver. G. And Joshua spake unto the priests.] The next morning. Saying, Take up the ark of the covenant.] Upon their shoulders, for so it was to be carried, (Numb. vii. 9.) * And pass over before the people.] This precept had been unnecessary, if they had been wont to carry it before the people. t And they took up the ark of the covenant, and went before the people.] After Joshua had spoken what follows, ver. 7, 8, &c. But it is mentioned now to shew the readiness of the priests, as well as of the people, to obey the commands of Joshua; whom they looked upon as a prophet, as Moses was, who had power to give extraordinary orders from God. Such were these for the priests to carry the ark, and to march with it before the people, not in the midst of their camps.

Joshua 3:7

And the Lord said unto Joshua. By an audible voice, Isuppose, from the sanctuary, near unto which he now was; the priests being about to take out the ark from thence, to carry it before the people.’, This day.] The tenth day of the first month, on which the paschal lamb was, by the law, to be set apart, to be offered four days after, (Exod. xii. 3.) Will I begin to magnify thee in the sight of all Israel.] By doing such wonders before them all, as should convince them Joshua was appointed by God to be their supreme governor, who should give them possession of the land oi Canaan. (See iv. 14.).,! <.,;

Joshua 3:9

And Joshua saidnnto the children of Israel, Come hither. To the sanctuary, I suppose, where he now was, (vcr. 7.) And hear the words of the Lordyour God.] Which Joshua reported to them from God, who was about to demonstrate himself to be the omnipotent Lord of all creatures, and in a peculiar manner their God, in covenant with them, and full of kindness to them.

Joshua 3:10

And Joshua said, Hereby ye shall know that the living God is among you. These are the words of the Lord their God, who is called the living God, in opposition to the idols of the heathen; who could do nothing, much less such miracles as demonstrated the God of Israel to be the eternal Lord of heaven and earth, who givcth life to all things; and he is said to be among them (or in the midst of them) whom he takes into his protection, to defend and preserve them from all evil. And that he will without fail drive out from before you.] Most certainly make good his promise made to Abraham long ago, (Gen. xv. 18, &c.) because he lives for ever to perform his word. The Canaanites, and the Hittites, and the Hivites, and the Ferizxites, and the Girgdshites, and the Amointes, and the Jebusites.] Here all the seven nations are mentioned, (as they arc Deut. vii. 1.) though sometimes only six of them are mentioncd,theGirgashitcsbeingomitted.(SeeExod.iii.l7.) Yer. 11. Behold, the ark of the covenant.] So called, because in it were the two tables of the covenant between,God and them. It is frequently called the ark of the testimony, (Exod. xl. 20, 21. Numb. iv. 5. and here in this book, iv. 1G.) Of the Lord of the whole earth passeth before you.] To take possession of the land of Canaan, which he gave them as Lord of the whole earth, and as particularly engaged by his covenant to bestow upon them. The author of the book Cosri understands this, as if the ark of the covenant.was called the Lord of the whole earth; because God was so present with it, that where the ark was, there were wonders wrought, which ceased in its absence. (Par.‘iv. sect. 3.) # D. Kimchi and Jos. Albo say the same; and I iind Andreas Masius following this fancy; because there is an accent after tlie ark of the covenant, distinguishing those words from what follows, which (say they) arc therefore ftdded by apposition. But Bonfrcrius hath confuted this very judiciously, observing, that’the accent is not of that nature; and, therefore, the LXX. v thc Chaldce, Vulgar Latin, Symmachus, Aquila, the Syriac, and Arabic, translate it as we do, the ark of the covenant of the Lord of the whole earth. (See Buxtorf, de ^rca, cap. 1.) And yet, 1 know not how it came to pass, some have been so bold as to alter our translation in some printed copies, which 1 have met withal, where these words are thus translated, the ark of the covenant, even the Lord of the whole earth. Into Jordan.] By which miracle they were confirmed in their belief of his promise, when they saw the waters of Jordan flee before him.

Joshua 3:12

Now therefore take %je twelve men out of the tribes of Israel. To do what he should command them, (iv. 2, &c.) Out of every tribe a man.] The tribe of Levi was one of the twelve, upon all accounts but only in the dividing of the land: Ephraim and Manasseh being but one, viz. the tribe of Joseph. Vcr. 13. And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord, the Lord of the whole earth.] Here the ark of the covenant is called the ark of Jehovah (not Jehovah), who is the Lord, or governor and ruler of the whole earth: in which is comprehended the sea, and the rivers, and all waters, which he commandcth as he. pleascth. Shall rest in tJie waters of Jordan.] Dip their feet in the brim of the waters, as it is explained ver. 15. That the waters of Jordan shall be cut off from the waters that come down from above.] The waters which now ran in one stream, were divided over against the place where the priests trod; so that the lower part of them ran down the channel towards the Dead Sea; and those above not coming down to supply their place, the ground was left dry. And they shall stand on a heap.] viz. The waters above, towards the head or springs of the river, were made to stand still, as if they were congealed; rising in a heap, piled one upon another, but not running down at all.

Joshua 3:14

And it came to pass, when the people removed from their tents to pass over Jordan, and the priests bearing the ark of the covenant before the people. The priests moved first, and then the people followed them, at such a distance as Joshua had prescribed, (ver. 3, 4.)

Joshua 3:15

And as they that bare the ark of the covenant were come mito Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water. Which had overflown, as it here follows, beyond the bounds of the channel. For Jordan overfloweth all his banks at the time of harvest.] This is meant of barley-harvest; which began about the Passover, as many have observed; and particularly Hermannus Conringius, in his book Dc Initio anni Sabbatici. (See upon Deut. xvi. 9.) And it appears by the next chapter, (iv. 19.) that it was in the first month, or the month Abib, when the Passover was to be kept; and therefore must signify that harvest. (See also 1 Chron. xii. 15.) This was likewise a time when the river was more likely to overflow than in wheat-harvest; because now tho snow began to melt that was in the neighbouring mountains, especially in Lebanon; at the foot of which was the fountain of Jordan. By which the river was always swollen at this time, and thereby the miracle increased. Such overflowings of other rivers, greater than this, arc observed by authors, at certain seasons; with which I shall not trouble the reader. r, y’ CHAP. IV,] UPON JOSHUA. Gl

Joshua 3:16

And the waters, which came down from above, stood. Stopped, and ran no farther; but were driven back unto those that were coming down. And rose up upon a heap.] Instead of flowing down the channel,, were lifted up into the air; and appeared like a mountain, as the Vulgar Latin translates it. Very far from the city Adam.] At a great distance from a city then called Adam, which lay upon the river. That is beside Zaretan.] The former was a small city, and therefore its situation is described by a place of greater note called Zaretan, which lay on one side of it, in the plain of Jordan, as we read 1 Kings vii. 46. And those that came down towards the sea of the plain, •even the salt sea, failed, and were cut off.] Those waters of the river, which were below, towards the salt sea, into which Jordan emptied itself, ran all thither, and so left the channel perfectly dry, that the people might pass over, which they did, directly over against Jericho. And the people passed over right against Jericho.] Haying that famous city in their View; from w r hence, perhaps, the people on the walls’might, with amazement, see the Israel-" ites walk through the river on dry ground. It was a great refreshment also to the Israelites after their march, to pitch iheir tents in so goodly a plain as this before Jericho.

Joshua 3:17

And the priests, that bare the ark of the covenant of the Lord, stood firm on dry ground, in the midst of Jordan. In one and the same place and posture, with their faces towards Jericho. And all the Israelites passed over on dry ground.] Keeping, I suppose, the same distance, of two thousand cubits from the ark; for there was room enough on either side to march by it, and not come near it.. Until all the people were passed clean over Jordan.] Which they could not do in a short time, unless we suppose them to have marched all in a-breast, which is not likely. For.there was a certain place called, ever after, by the name of Bethabara, to preserve the memory of their passing over there; which is mentioned John i. 28. It made, therefore, the faith and constancy of the priests very remarkable, who remained so long in the middle of the river, till the whole multitude were got over, without fear of that great mountain of waters from above coming tumbling down upon them. They who look upon this part of the Divine history as improbable,if not incredible, should consider, what a shame it is to have less faith than the heathens: who, lest their gods should be thought less powerful than the God of Israel, forged those stories which the Persians tell of Zoroaster’s passing over rivers; and the Greeks of Inachus dried up by Neptune; and other such-like; which Huetius hath collected in his Quaestioncs Alnetanac, lib. ii. cap. 12. n. 15. Why then do they call in question the power of the true God; who, either by himself, or by his angels, could easily stop the course of a river which he himself made; and both make the w f aters rise up in a heap, as high as he pleased; and also stand so reared up, in a firm hardness, as if they had been congealed 1

And if thou utter this our business, then we will

So the two men returned, and descendedfrom tlie mountain. From whence, perhaps, they could see when the pursuers came back; or they had some intelligence of their return; or, as I said before, that they had commission only to search for them three days..And passed over.] The river Jordan. And came to, Joshua the son of Nun, and told him all things that bejel them.] Since they left him. This shews that Joshua sent them so privately, that it was unknown to the people, (as^I expounded, ver. 1.) for they give him alone an account of what had happened unto them. (See vi. 17.)

And they said unto Joshua, Truly the Lord hath delivered into our hands all the land: for even all the inhabitants of the country do faint because of us. This was part of what they had learned from Rahab, (ver. 9, &c.) who had strengthened their faith by her own.