Joshua 4

The contents of this chapter which records the miraculous passage of Israel over Jordan, are given in 2 sections:
(1) Jos_4:1-14, the accomplishment of it;
(2) Jos_4:15-24, the conclusion of the passage and erection of a monument to commemorate it.

Jos 4:1 And it happened when all the people had completely passed over the Jordan, Jehovah spoke to Joshua saying,

Spake - This was commanded before, Jos_3:12, and is here repeated with enlargement, as being now to be put in execution.

Crossing the River. - To set forth the importance of their taking twelve stones with them from the bed of the river to the opposite side to serve as a memorial as a divine appointment, the command of God to Joshua is mentioned first of all (Jos_4:2, Jos_4:3); then the repetition of this command by Joshua to the men appointed for the work (Jos_4:4-7); and lastly, the carrying out of the instructions (Jos_4:8).

Jos 4:2 Take twelve men for you out of the people, a man out of every tribe,

Jos 4:3 and command them saying, Take twelve stones from here, out of the middle of Jordan, out of the place where the priests' feet stood firm. And you shall carry them over with you, and leave them in the place where you shall stay tonight.

Where ye shall lodge this night - This was in the place that was afterwards called Gilgal. Joshua 4:19 And the people came up out of the Jordan on the tenth of the first month, and camped in Gilgal, in the east border of Jericho.

out of the place where the priests' feet stood firm; it is not absolutely necessary to understand it that they were to take the stones from under their feet, but those that lay about the place where they stood:

Jos 4:4 Then Joshua called the twelve men whom he had prepared from the sons of Israel, a man out of every tribe.

Jos 4:5 And Joshua said to them, Pass over in front of the ark of Jehovah your God into the middle of the Jordan. And every man take a stone on his shoulder, according to the number of the tribes of the sons of Israel,

a stone upon his shoulder; by which it appears they were large stones they were to take, not what they could carry in their hands, but what they were obliged to take upon their shoulders.

Jos 4:6 so that this may be a sign to you when your sons ask in time to come, saying, What do you mean by these stones?

when your sons ask in time to come – This expression is common in the Old Testament.
Exodus 13:14 And it shall be when your sons asks you in time to come, saying, What is this? you shall say to him, The LORD brought us out of Egypt by the strength of His hand, from the house of bondage.
Exodus 12:26-27 26 And it will be, when your sons shall say to you, What is this service to you? Then you shall say, It is the sacrifice of the LORD's passover, who passed over the houses of the sons of Israel in Egypt, when He struck the Egyptians and delivered our houses. And the people bowed and worshiped.
Deuteronomy 6:20-21 When your son asks you in time to come, saying, What are the testimonies, and the statutes and the judgments which the LORD our God has commanded you? Then you shall say to your son, We were Pharaoh's slaves in Egypt, and the LORD brought us out of Egypt with a mighty hand.

That this may be a sign among you--The erection of cairns, or huge piles of stones, as monuments of remarkable incidents has been common among all people, especially among the nomadic people of the East.
Joshua 7:26 And they raised over him a great heap of stones to this day. And the LORD turned from the greatness of His anger. Therefore, the name of that valley is called, The Valley of Grief, to this day.
Joshua 24:26-27 And Joshua wrote these words in the book of the law of God, and took a great stone and set it up there under an oak by the sanctuary of the LORD. And Joshua said to all the people, Behold, this stone shall be a witness to us, for it has heard all the words of the LORD which He spoke to us. It shall therefore be a witness to you, lest you deny your God.
Gen 28:18-22 And Jacob rose up early in the morning, and took the stone which he had put at his head, and set it as a memorial pillar, and poured oil on the top of it. And he called the name of that place The House of God. But the name of that city was Luz at first. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to put on, and I come again to my father's house in peace, then shall Jehovah be my God. And this stone which I have set for a pillar shall be God's house. And of all that You shall give me, I will surely give the tenth to You.
Genesis 31:45-47 And Jacob took a stone and set it up as a memorial pillar. And Jacob said to his brothers, Gather stones. And they took stones and made a heap. And they ate there upon the heap. And Laban called it in Syrian , Heap of the Testimony, and Jacob called it in Hebrew, Heap of Testimony.
1 Samuel 7:12 And Samuel took a stone and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, The LORD has helped us until now.

Jos 4:7 Then you shall answer them, The waters of Jordan were cut off before the ark of the covenant of Jehovah. When it passed over Jordan, the waters of Jordan were cut off, and these stones shall be for a memorial to the sons of Israel forever.

and these stones shall be for a memorial - whenever seen and observed by them, would put them in mind of this wonderful appearance of God for them

Jos 4:8 And the sons of Israel did as Joshua commanded. And they took up twelve stones out of the middle of the Jordan, as Jehovah spoke to Joshua, according to the number of the tribes of the sons of Israel, and carried them over with them to the place where they stayed, and laid them down there;

The children of Israel - The execution is ascribed to the “children of Israel,” i.e., to the whole nations, because the men selected from the twelve tribes acted in the name of the whole nation, and the memorial was a matter of equal importance to all. It does not signify that they set up the stones as a memorial, but simply that they laid them down in their place of encampment. The setting up at Gilgal is mentioned for the first time in Jos_4:20.

and carried them - which, as Josephus says, was fifty furlongs from Jordan, which was above six miles that they carried these stones on their shoulders:

Jos 4:9 even the twelve stones Joshua lifted up in the middle of Jordan, in the place where the feet of the priests who carried the ark of the covenant, stood. And they are there to this day.

And Joshua set up twelve stones in the midst of Jordan - It seems from this chapter that there were two sets of stones erected as a memorial of this great event; twelve at Gilgal, Jos_4:20 and twelve in the bed of Jordan, Jos_4:9. The one set was erected by the command of God at the spot where they passed the night Jos_4:3; the other by Joshua on the spot where the priests’ feet rested while they bore up the ark during the passage of the people.

And Joshua set up twelve stones in the midst of Jordan - perhaps may be the very stones John the Baptist pointed at in Matthew 3:9 and do not think to say within yourselves, We have Abraham as our father. For I say to you that God is able to raise up children to Abraham from these stones; since it was at Bethabara he was baptizing, supposed to be the very place of the passage of the children of Israel over Jordan, and had its name from thence, John 1:28 These things were done in Bethabara beyond Jordan, where John was baptizing.

And they are there to this day. - at least twenty years after the event, if we reckon by the date of this history (Jos_24:26), and much later, if the words in the latter clause were inserted by Samuel or Ezra. The waters of Jordan are very clear; therefore these stones might be seen in it, either by those who stood upon the shore, because the river was not broad; or by those that passed in boats.

Jos 4:10 For the priests who bore the ark stood in the middle of the Jordan until everything was finished, all that Jehovah commanded Joshua to speak to the people, according to all that Moses commanded Joshua. And the people hurried and passed over.

according to all that Moses had commanded Joshua – This does not refer to any special instructions which Moses had given to Joshua with reference to the crossing, for no such instructions are to be found in the Pentateuch, nor can they be inferred from Num_27:23; Deu_3:28, or Deu_31:23; they simply affirm that Joshua carried out all the commands which the Lord had given him, in accordance with the charge which he received from Moses at the time when he was first called. It is a reminder that Joshua's ministry was subservient to that of Moses. The last clause relating to Moses is left out in the Septuagint version Joshua 4:10 And the priests that bore the ark of the covenant stood in Jordan, until Joshua [had] finished all that the Lord commanded him to report to the people; and the people hasted and passed over. (Septuagint)

Jos 4:11 And it happened, when all the people had finished passing over, the ark of Jehovah and the priests passed over before the people.

The Septuagint version reads, "and the stones before them"; Joshua 4:11 And it came to pass when all the people had passed over, that the ark of the covenant of the Lord passed over, and the stones before them. (Septuagint)

the ark of the Lord passed over--The ark had been the first to move--it was the last to leave--and its movements arrested the deep attention of the people, who probably stood on the opposite bank, wrapt in admiration and awe of this closing scene.

Jos 4:12 And the sons of Reuben, and the sons of Gad, and half the tribe of Manasseh, passed over armed in front of the sons of Israel, as Moses spoke to them;

And the sons of Reuben - The account of the fighting men of the tribes on the east of the Jordan passing over along with them, in number about 40,000, is added as a supplement, yet it was necessary that it should be expressly mentioned that these tribes performed the promise they had given (Jos_1:16-17), and in what manner they did so. Concerning the numbers of these tribes that stayed behind to take care of the women, children, and cattle, and which amounted to 70,580 men.

Jos 4:13 about forty thousand armed men of the army passed over before Jehovah to battle, to the plains of Jericho.

The plains of Jericho, consisting of the higher terrace of the Jordan valley, are almost seven miles broad. The mountains of Judaea here recede somewhat from the river, and leave a level and fertile space, which, at the time of Joshua’s invasion, was principally occupied by a forest of palms. Hence, the name “city of palms,” Deuteronomy 34:3 and the south, and the plain of the valley of Jericho, the city of palm trees, to Zoar.

Jos 4:14 On that day Jehovah made Joshua great in the sight of all Israel. And they feared him, even as they feared Moses, all the days of his life.

On that day the Lord magnified Joshua - Made him great and honorable in their esteem, by doing what he foretold would be done, dividing the waters of Jordan, drying up the river to make a passage for them through it, as on dry land: It appeared clear from the chief part he acted, that he was the divinely appointed leader; for even the priests did not enter the river or quit their position, except at his command; and thenceforward his authority was as firmly established as that of his predecessor. Note parallel to Exodus 14:31 And Israel saw that great work which Jehovah did upon the Egyptians. And the people feared Jehovah, and believed Jehovah and His servant Moses.

and they feared him - had a reverend esteem of him, and affection for him, and yielded obedience to him all his days;

Jos 4:15 And Jehovah spoke to Joshua, saying,

In Joshua, the literary style will show first the Lord telling Joshua, then Joshua telling the people, then the command is obeyed.

Jos 4:16 Command the priests who bear the ark of the testimony, that they come up out of the Jordan.

the ark of the testimony,.... In all places before, in this history, the ark is called the ark of the covenant, here the ark of the testimony, which signifies the same thing, the law; which was both the covenant between God and the people, and a testimony of his will unto them; the Septuagint version has both words Joshua 4:16 Charge the priests that bear the ark of the covenant of the testimony of the Lord, to go up out of Jordan. (Septuagint)

Jos 4:17 Joshua, therefore, commanded the priests saying, Come up out of the Jordan.

Jos 4:18 And it happened, when the priests who carried the ark of the covenant of Jehovah had come up out of the midst of the Jordan, the soles of the feet of the priests were lifted up to the dry land, the waters of the Jordan returned to their place and flowed over all its banks, as before.

The waters of Jordan returned unto their place - It is particularly remarked by the sacred historian, that as soon as the soles of the priests’ feet touched the water, the stream of the Jordan was cut off, Jos_3:15, and the course of the river continued to be inverted all the time they continued in its channel; and that as soon as the soles of their feet had touched the dry land, on their return from the bed of the river, the waters immediately resumed their natural course. All this was done by the sovereign influence of that God whose presence was represented by the ark of the covenant.

Jos 4:19 And the people came up out of the Jordan on the tenth of the first month, and camped in Gilgal, in the east border of Jericho.

Gilgal, was on rising ground, and, according to Josephus, nearly five miles from the river, and consequently about two from the city itself.

Jos 4:20 And those twelve stones which they took out of the Jordan, were raised by Joshua in Gilgal.

were raised by Joshua in Gilgal - Possibly to render them more conspicuous, they might be raised on a foundation of earth or turf. The pile was designed to serve a double purpose--that of impressing the heathen with a sense of the omnipotence of God. Exodus 14:18 And the Egyptians shall know that I am Jehovah when I have gotten honor for Me upon Pharaoh, upon his chariots, and upon his horsemen while at the same time it would teach an important lesson in religion to the young and rising Israelites in after ages. There Joshua set up the twelve stones, which they had taken over with them out of the Jordan, and explained to the people at the same time the importance of this memorial to their descendants (Jos_4:21, Jos_4:22), and the design of the miracle which had been wrought by God (Jos_4:24).

One commentator states that Joshua may have raised a standard rock cairn like Joshua 7:26 And they raised over him a great heap of stones to this day. And Jehovah turned from the greatness of His anger. Therefore, the name of that valley is called, The Valley of Grief, to this day.

Jos 4:21 And he spoke to the sons of Israel saying, When your sons shall ask their
fathers in time to come, saying, What do these stones mean?

Jos 4:22 Then you shall let your sons know, saying, Israel came over this Jordan on dry land.

Jos 4:23 For Jehovah your God dried up the waters of Jordan from before you until you had passed over, even as Jehovah your God did to the Red Sea which He dried up from before us until we had gone over;

For the Lord your God dried up the waters of Jordan from before you, As this is supposed to be said in future time, and to persons who were not upon the spot when this was done, this isn’t done to them personally, and not to their ancestors only, but to all of them as a people.

Jos 4:24 so that all the people of the earth might know the hand of Jehovah is mighty, and so that you might fear Jehovah your God forever.

Joshua 4:24 That all the nations of the earth might know, that the power of the Lord is mighty, and that ye might worship the Lord our God in every work. (Septuagint)

the hand of the Lord is mighty, compare to Exodus 3:19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. Exodus 6:1 And Jehovah said to Moses, Now you shall see what I will do to Pharaoh. For with a strong hand he shall let them go, and with a strong hand he shall drive them out of his land.

Joshua 3

The contents of this chapter which records the miraculous passage of Israel over Jordan, are given in 2 sections:
(1) Jos_3:1-6, describing the preliminary directions;
(2) Jos_3:7-17, the commencement of the passage;

Jos 3:1 And Joshua rose early in the morning. And they moved from Shittim and came to Jordan, he and all the sons of Israel, and lodged there before they passed over.

moved from Shittim - From Shittim, where they had lately been encamped, to Jordan, was about sixty stadia, according to Josephus; that is, about eight English miles. Shittim on both sides of Jordan has cedar groves that line the upper terraces of the valley

And Joshua rose early in the morning - the spies returned and the morning following Joshua rose early, which shows his readiness and alacrity to proceed in the expedition he was directed and encouraged to:

he and all the children of Israel; he as their general, and they an army of six hundred thousand fighting men under him.

Jos 3:2 And it happened after three days the officers went through the host.

After three days - These three days are probably to be thus understood: As soon as Joshua took the command of the army, he sent the spies to ascertain the state of Jericho; as we have seen Jos_1:12. They returned at the end of three days, or rather on the third day, and made their report. It was at this time, immediately on the return of the spies, that he made the proclamation mentioned here; in consequence of which the people immediately struck their tents, and marched forward to Jordan.

Through the host - The second time to give them more particular directions, as they had given them a general notice, Jos_1:10-11.

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

and the priests the Levites bearing it: it was the business of the Levites, particularly the Kohathites, to bear the ark in journeying, but here the priests, who also were Levites, were to carry it: it is remarked in the Talmud that there are three places in which the priests are said to bear the ark; here, and when they surrounded Jericho, Jos_6:6; and when it was returned to its place in the times of David, 2Sa_15:29; and Kimchi and Abarbinel observe a fourth, when it was brought into Solomon's temple, 1Ki_8:6,

then ye shall remove from your place, and go after it; their usual signal for marching was the cloud. For all the time in the desert with Moses, the pillar of cloud marched first and showed them the way, and the ark moved after two of the standards (Judah and Reuben), and now the ark goes first.

Jos 3:4 Yet keep a space between you and it, about two thousand cubits by measure. Do not come near it, so that you may know the way by which you must go. For you have not passed this way before now.

Yet there shall be a space between you and it--These instructions refer exclusively to the advance into the river. The distance which the people were to keep in the rear of the ark was nearly a mile. Had they crowded too near the ark, the view would have been intercepted, and this intervening space, therefore, was ordered, that the chest containing the sacred symbols might be distinctly visible to all parts of the camp, and be recognized as their guide in the untrodden way.

Jos 3:5 And Joshua said to the people, Sanctify yourselves, for tomorrow Jehovah will do wonders among you.

Sanctify yourselves - What was implied in this command we are not informed; but it is possible that it was similar to that given by Moses, Exo_19:10-15. They were to wash themselves and their garments, and abstain from every thing that might indispose their minds from a profitable attention to the miracle about to be wrought in their behalf. Exodus 19:10-15 And Jehovah said to Moses, Go to the people and sanctify them today and tomorrow, and let them wash their clothes. And be ready for the third day. For the third day Jehovah will come down in the sight of all the people upon Mount Sinai. And you shall set bounds to the people round about, saying, Take heed to yourselves. Do not go up into the mountain, or touch the border of it. Whoever touches the mountain shall be surely put to death. There shall not be a hand to touch it, but that he shall surely be stoned or shot through; whether beast or man, it shall not live. When the trumpet sounds long, they shall come up to the mountain. And Moses went down from the mountain to the people, and sanctified the people. And they washed their clothes. And he said to the people, Be ready for the third day. Do not approach a woman.

sanctify yourselves; in a ceremonial sense, by washing their bodies and their clothes, and abstaining from their wives; and in a moral sense, by acts of religion and devotion, by prayer and meditation, and the exercise of repentance and, good works:

Jos 3:6 And Joshua spoke to 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.

Jos 3:7 And Jehovah said to Joshua, Today, I will begin to magnify you in the sight of all Israel so that they may know that I will be with you, as I was with Moses.

This day will I begin to magnify thee - As Moses was declared to he sent immediately from God with an extraordinary commission by the miracles which he worked, more especially that of dividing the Red Sea in two parts, so was Joshua both sent and accredited in a like manner. (Compare Jos_1:5, and Jos_4:14.) hence his authority was established, and obedience to him as their leader fully secured. What must have confirmed this authority was, his circumstantially foretelling how the waters should be cut off as soon as the feet of the priests had touched them, Jos_3:13.Other reasons are given in Jos_3:10; Jos_5:1.

Jos 3:8 And you shall command the priests that carry the ark of the covenant, saying, When you have come to the brink of the water of Jordan, you shall stand still in Jordan.

you shall stand - As soon as the priests stepped into the waters of Jordan, they were to stand still. The ark was to accomplish what had been done by the rod of Moses.

Jos 3:9 And Joshua said to the sons of Israel, Come here and hear the Words of Jehovah your God.

Jos 3:10 And Joshua said, By this you shall know that the living God is among you, and He will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.

Hereby ye shall know that the living God is among you - The Israelites were apt to be discouraged, and to faint at even the appearance of danger; it was necessary, therefore, that they should have the fullest assurance of the presence and assistance of God in the important enterprise on which they were now entering.

Canaanites or Amorites is used at times to designate the whole population of Canaan. With regard to the situation of each of these nations in the land of Canaan, Calmet remarks, that those called Canaanites chiefly inhabited what is called Phoenicia the lowlands of the sea coast and the Jordan valley Numbers 13:29 The Amalekites dwell in the land of the south, and the Hittites, and the Jebusites, and the Amorites dwell in the mountains. And the Canaanites dwell by the sea and by the coast of Jordan, the environs of Tyre and Sidon: the Hittites occupied the mountains, southward of the promised land: the Hivites dwelt by Ebal and Gerizim, Sichem and Gibeon, towards the mountains of Hermon Joshua 11:3 and to the Canaanite on the east and on the west, and the Amorite, and the Hittite, and the Perizzite, and the Jebusite in the mountains, and to the Hivite under Hermon, in the land of Mizpeh: the Perizzites possibly not a distinct nation or tribe, but rather villagers, scattered through the country in general, lived in the central highlands in the time of Abraham and Jacob: the Girgashites possessed the country beyond the Jordan, towards the lake of Gennesareth: the Jebusites possessed Jerusalem Joshua 15:63 As for the Jebusites, the inhabitants of Jerusalem, the sons of Judah could not drive them out. But the Jebusites live with the sons of Judah at Jerusalem to this day. Jerusalem was called Jebus at one time. The Amorites occupied the mountainous country in the vicinity of the western part of the Dead Sea, and also that part of the land of Moab which the Israelites conquered from Sihon and Og.

and that he will without fail - all the seven nations are mentioned, even the Girgashites, who are sometimes omitted, to assure them of the expulsion of them all, to make way for their entire possession of the land of Canaan, as had been promised them. Their inclusion makes the number 7, which in the bible refers to completeness.

the living God is among you – In the text, emphasis is placed on the fact that God is living, compared to the dead gods of the pagans.

Jos 3:11 Behold, the ark of the covenant of the Lord of all the earth passes over before you into Jordan.

The description of Jehovah as “Lord of the whole earth,” which is repeated in Jos_3:13, is very appropriately chosen for the purpose of strengthening confidence in the omnipotence of the Lord. This epithet “exalted the government of God over all the elements of the world, that the Israelites might have no doubt that as seas and rivers are under His control, the waters, although liquid by nature, would become stable at His nod” (Calvin). The expression, “passeth over before you into Jordan,” is more precisely explained in the course of the narrative: the ark of the covenant went (was carried) before the people into the river, and then stood still, as the bulwark of the people, till the passage was completed; so that the word “before” indicates the protection which it would afford.

Jos 3:12 And now take yourselves twelve men out of the tribes of Israel, out of every tribe a man.

Twelve men - For the work described, Jos_4:2-3.

Jos 3:13 And it shall be, as soon as the soles of the feet of the priests that carry the ark of Jehovah, the Lord of all the earth, shall rest in the waters of Jordan, the waters of Jordan shall be cut off from the waters that come down from above. And they shall stand all in a heap.

It will come to pass, Joshua then concludes by foretelling the miracle itself:

Shall be cut off, so as to disappear; namely, at the place where the priests stand with the ark of the covenant. This took place through the waters standing still as a heap, or being heaped up, at some distance above the standing-place. The expression is taken from the song of Moses Exodus 15:8 And with the blast of Your nostrils the waters were gathered together; the floods stood upright like a heap; the depths were curdled in the heart of the sea.

Moses divided the waters of the Red Sea with his rod; Joshua was to do the same to the Jordan with the ark of the covenant, the appointed symbol and vehicle of the presence of the Almighty God since the conclusion of the covenant.

An heap - Being as it were congealed, as the Red - Sea was, Exo_15:8, and so kept from overflowing the country.

carry the ark of Jehovah, the Lord of all the earth – In the word Jehovah, the tetragrammaton YHWH is used. The word Lord, ’ādôn: A masculine noun meaning lord or master. The most frequent usage is of a human lord, but it is also used of divinity. Generally, it carries the nuances of authority rather than ownership. When used of divinity, it frequently occurs with yehōwāh (H3068), signifying His sovereignty (Exo_34:23; Jos_3:13; Isa_1:24). Israel's God is the Lord of all the earth and it is His right to give the land to Israel. As long as Israel followed Him, He showed how He is sovereign over the earth.

Jos 3:14 And it happened, when the people moved from their tents to pass over Jordan, and as the priests carried the ark of the covenant before the people,

Jos 3:15 and as those who bore the ark had come to Jordan, and the feet of the priests that bore the ark were dipped in the edge of the water (for Jordan overflows all its banks, all the time of harvest);

Jordan overfloweth all his banks - Rather “is full up to all his banks,” i. e. “brim-full.” This remark strikingly illustrates the suddenness and completeness, not less than the greatness, of the marvel. The Jordan River flows at the bottom of a deep valley, which descends to the water’s edge on either side in two, occasionally in three, terraces. Within the lowest of these the stream, ordinarily less than 100 feet wide in this lower part of its course, is confined. The margin is overgrown with a jungle of tamarisks and willows, which in the spring is reached by the rising waters and the river, occasionally at least, fills the ravine which forms its proper bed to the brim. Its highest rise takes place about the time when Joshua had to cross it. By the middle of April the river cannot be forded; and, if passed at all, can only be so by swimming. This, however, was a hazardous feat (compare 1Ch_12:15); and though no doubt performed by the two spies, was utterly out of the power of the mixed multitude that followed Joshua. The mere fact that the whole vast host crossed the stream of Jordan at this season, is no small proof of the miracle here recorded. No human agency then known and available could have transported them speedily and safely from bank to bank.

Jos 3:16 that the waters which came down from above stopped and rose up all in a heap, very far from the city Adam that is beside Zaretan. And those that came down toward the sea of the plain, the Salt Sea, were completely cut off. And the people passed over across from Jericho.

The city of Adam is not named elsewhere, and Zarthan has also disappeared. It is, however, possibly connected with the Kurn Sartabeh (Horn of Sartabeh), the name given to a lofty and isolated hill some 17 miles on the river above Jericho, according to a commentator. From 1Ki_4:12 we learn that Zartanah was below Jezreel near Bethshean, or Scythopolis, and not far from Succoth, 1Ki_7:46. And it appears from Gen_33:17, Jos_13:27, that Succoth lay on the east side of Jordan, not far from the lake of Gennesareth; and probably Adam was on the same side to the north of Succoth. Zaretan, is supposed to be the same city as Zartanah, and Zarthan,

from the city Adam, that is beside Zaretan--near mount Sartabeh, in the northern part of the Ghor (1Ki_7:46); that is, a distance of thirty miles from the Israelitish encampment; and

the salt sea - sometimes called the dead sea

the waters which came down from above-- the Sea of Galilee

Jos 3:17 And the priests who bore the ark of the covenant of Jehovah stood firm on dry ground in the middle of Jordan. And all the Israelites passed over on dry ground, until all the people had passed completely over Jordan.

the Israelites passed over on dry ground--the river about Jericho has a firm pebbly bottom, according to one commentator.

Joshua 2

What makes this story most remarkable is that Rahab, the person principally concerned in it, is twice celebrated in the New Testament as a great believer Hebrews 11:31 By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace. and as one whose faith proved itself by good works, James 2:25 And in the same way, was not Rahab the harlot also justified by works when she had received the messengers and had sent them out another way?

Jos 2:1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go look over the land, even Jericho. And they went and came to the house of a harlot named Rahab. And they stayed there.

An harlot’s house - Rahab is an example of a woman who was a sinner, yet, because of her faith, not only pardoned, but exalted to the highest honor. Rahab was admitted among the people of God; she intermarried into a chief family of a chief tribe, and found a place among the best remembered ancestors of King David and of Christ; thus receiving the temporal blessings of the covenant in largest measure.

Jos 2:2 And the king of Jericho was told about it, saying, Behold, men from the sons of Israel came in here tonight, to search out the country.

Tonight – likely refers to late afternoon as the gates would have been closed at dark, and the spies, as well as others, would not have been able to enter the city then.

Jos 2:3 And the king of Jericho sent to Rahab, saying, Bring out the men that have come to you, those who have entered into your house. For they have come to search out all the country.

One commentator mentioned the code of Hammurabi, which states:
If conspirators meet in the house of a tavern-keeper, and these conspirators are not captured and delivered to the court, the tavern-keeper shall be put to death. (Other source equates tavern keeper with prostitute.)
translated by L.W. King (1910)
Edited by Richard Hooker

Rahab risked her life by harboring the spies.

Jos 2:4 And the woman took the two men and hid them. And she said, Two men came to me, but I did not know from where they came.

I did not know from where they came - Rahab acted as she did from the belief in God’s declared word, and conviction that resistance to His will would be both vain and wicked Jos_2:9-11. Thus, she manifested a faith both sound and practical, and is praised accordingly Heb_11:31; Jam_2:25.

Whence they were - Her answer contained in these and the following words, was false, and therefore unquestionably sinful, even though the intent was for good.

Jos 2:5 And it happened when it was dark, at the time of shutting the gate, the men went out. Where the men went I do not know. Go after them quickly, for you shall overtake them.

whither the men went I wot not; her lies are not to be justified; evil is not to be done that good may come; nor are men to tell lies one to another upon any account; but these sins, with others, the Lord forgave her. This was a palpable deception. Rahab might deem herself bound to do it by the laws of Eastern hospitality, which make it a point of honor to preserve the greatest enemy, if he has once eaten one's salt. Judged by the divine law, her answer was a sinful expedient; but her infirmity being united with faith, she was graciously pardoned and her service accepted (Jam_2:25).

the time of shutting of the gates--The gates of all cities in that area are closed at sunset, after which there is no possibility either of admission or egress.

Jos 2:6 But she had brought them up on the roof, and had hidden them with the stalks of flax which she had laid in order upon the roof.

Stalks of flax - literally, “the carded fibres of the tree.” The flax in Palestine grew to more than three feet in height, with a stalk as thick as a cane. It was probably with the flax stalks, recently cut and laid out on the house roof to dry, that Rahab hid the spies. Flax, with other vegetable productions, is at a certain season spread out on the flat roofs of Eastern houses to be dried in the sun; and, after lying awhile, it is piled up in numerous little stacks, which, from the luxuriant growth of the flax, rise to a height of three or four feet. Flax bound up in bundles, and hung up and dried in the sun; which was done that it might be more easily stripped and beaten off; and the roofs of houses in those countries being flat, were very fit for such a purpose.

Jos 2:7 And the men went after them on the way to Jordan, to the fords. And when they who pursued them had gone out, they shut the gate.

Jos 2:8 And before they had laid down, she came up to them on the roof.

before they had laid down - before they had fallen asleep.

Jos 2:9 And she said to the men, I know that Jehovah has given you the land, and that your terror has fallen on us, and that all those who live in the land faint because of you.

and that your terror is fallen upon us; which was another token or sign by which she knew the land would be delivered to them; that they who were a formidable people, and struck terror into others, now were terrified themselves, at the rumor of Israel coming to invade them; this was what the Lord said should be the case, Deuteronomy 11:25 There shall no man stand before you, for the LORD your God shall lay the fear of you and the dread of you upon the face of all the land that you shall tread upon, as He has said to you.

and that all the inhabitants of the land faint because of you; or "melt" like wax before the fire, as Moses had predicted, Exodus 15:15-16 Then the princes of Edom were terrified. Trembling seized upon the mighty men of Moab. All the people of Canaan shall melt away. Fear and dread shall fall upon them. By the greatness of Your arm they shall be still as a stone, until Your people pass over, O LORD; until the people whom You have purchased pass over.

I know that Jehovah has given you the land - Rahab knew a fair amount about Israel's history and God's plans for Israel's future. The Lord made it plain in Egypt His purposes for Israel. Exodus 7:5 And the Egyptians shall know that I am the LORD when I stretch forth My hand upon Egypt, and bring out the sons of Israel from among them. Rahab was also able to see in the Transjordan what God had done for Israel.

Jos 2:10 For we have heard how Jehovah dried up the water of the Red Sea for you when you came out of Egypt, and what you did to the two kings of the Amorites that were on the other side Jordan, Sihon and Og, whom you utterly destroyed.

Completely destroyed - Hebrew word herem, a technical term for the ancient practice of completely destroying the spoils of war as an offering to whatever deity the victor believed in.

Jos 2:11 And we had heard, and our hearts melted, nor did any more spirit remain in any man, because of you. For Jehovah your God, He is God in Heaven above and in earth beneath.

The Lord your God, he is God - Rahab believed based on the testimony she had already heard about the Lord in Egypt etc, and confessed her belief similar to which Moses spoke in Deuteronomy 4:39 Therefore, know this day and consider within your heart, that the LORD is God in Heaven above and on the earth beneath. There is no other. Rahab had only heard of what Israel had experienced. Her faith then was ready. It is noteworthy, too, that the same reports which work faith and conversion in the harlot, cause only terror and astonishment among her countrymen.

He is God in heaven above, and to earth beneath – Romans 1:19-20 because the thing which may be known of God is clearly revealed within them, for God revealed it to them. For the unseen things of Him from the creation of the world are clearly seen, being realized by the things that are made, even His eternal power and Godhead, for them to be without excuse.

Jos 2:12 Now therefore, I pray you, swear to me by Jehovah, since I have dealt with you in kindness, that you will also deal with kindness to my father's house. And give me a true token,

And so the Lord spares one who believes in Him within this city.

A true token - lit. a sign of truth, i.e., a sign by which they guaranteed the truth of the kindness for which she asked. This sign consisted in nothing but the solemn oath with which they were to confirm their assurance, and, according to Jos_2:14, actually did confirm it. The oath itself was taken in these words, “our soul shall die for you,” by which they pledged their life for the life of Rahab and her family in this sense: God shall punish us with death if we are faithless, and do not spare thy life and the lives of thy relations

Swear unto me by the Lord - an oath in his name was the deepest and most solemn obligation under which a Jew could possibly come. Deuteronomy 6:13 You shall fear the LORD your God and serve Him, and shall swear by His name.

Jos 2:13 and shall save alive my father and my mother, and my brothers and my sisters, and all that they have, and deliver our lives from death.

Deliver our lives from death - all the inhabitants of the land were doomed to destruction, and therefore she obliges them to enter into a covenant with her for the preservation of herself and her household.

And that ye will save alive my father, She makes no mention of any husband or children she had, and so Abarbinel observes, that her father's house is only mentioned to tell us that she had no husband, for she was an harlot.

and deliver our lives from death; thus she provided for the safety of her family, as Noah in another case and manner did, Hebrews 11:7 By faith Noah, having been warned by God of things not yet seen, moved with fear, prepared an ark to the saving of his house, by which he condemned the world and became heir of the righteousness which is according to faith.

Jos 2:14 And the men answered her, Our life shall be for yours, if you do not tell our business. And when Jehovah has given us the land, we will deal kindly and truly with you.

Our life for yours - This is a form of oath, in which God is in effect invoked to punish them with death if they did not perform their promise to save Rahab’s life.

Jos 2:15 Then she let them go down by a cord through the window. For her house was on the town wall, and she lived on the wall.

Jos 2:16 And she said to them, Get up into the mountain lest the pursuers meet you. And hide yourselves there three days until the pursuers have returned. And afterward you may go your way.

Get you to the mountain--A range of white limestone hills extends on the north, called Quarantania (now Jebel Karantu), rising to a height of from twelve hundred to fifteen hundred feet, and the sides of which are perforated with caves. Some one peak adjoining was familiarly known to the inhabitants as "the mountain."

Jos 2:17 And the men said to her, We will be blameless of this oath to you which you have made us swear.

we will be blameless of this thine oath; that is, they would most faithfully and punctually keep it, it should be sacred to them, and she should have no occasion to lay any blame upon them in the least.

Jos 2:18 Behold, when we come into the land, you shall set this line of scarlet thread in the window from which you let us down. And you shall bring your father and your mother, and your brothers, and all your father's household, home to you.

This line of scarlet thread - said to be a cord

and thou shall bring thy father, into her house, where the scarlet thread was bound, and where only they would be safe, as the Israelites were in the houses where the blood of the paschal lamb was sprinkled, Exo_12:23; and so they are safe, and they only, who are under the blood of sprinkling, and partake of the virtue of it.

Jos 2:19 And it shall be, whoever shall go out of the doors of your house, his blood shall be on his head, and we will be blameless. And whoever shall be with you in the house, his blood shall be on our head if a hand is on him.

his blood should be upon his own head; The formula, “his blood be upon his head,” is synonymous with the legal formula, “his blood be upon him” (Lev_20:9).

Jos 2:20 And if you tell our business, then we will be free of the oath which you have made us swear to you.

Jos 2:21 And she said, Let it be according to your word. And she sent them away, and they departed. And she set the scarlet line in the window.

according to your words, so be it - She agreed.

When Rahab had accepted all these conditions, she let the men go, and bound the red cord in the window. It is not to be supposed that she did this at once, but merely as soon as it was necessary. It is mentioned here for the purpose of bringing the subject to a close.

Jos 2:22 And they went and came to the mountain, and stayed there three days until the pursuers had returned. And the pursuers looked for them throughout all the way, but did not find them.

Jos 2:23 And the two men returned and came down from the mountain, and passed over, and came to Joshua the son of Nun. And they told him all that happened to them.

Jos 2:24 And they said to Joshua, Truly Jehovah has delivered all the land into our hands, for even all those who live in the country faint because of us.

Joshua 1

Introduction to Chapter 1

Jos_1:1-9 serves as an introduction to the history of the war, and pointedly call attention to the leading thought of the whole book - that the invasion and subjugation of Canaan were undertaken by the Israelites at God’s direct command and completed in His never-failing strength.

Jos 1:1 And it happened after the death of Moses the servant of Jehovah, Jehovah spoke to Joshua the son of Nun, Moses' minister, saying,

Now - Hebrew: “and,” The statement following is thus connected with some previous one, which is assumed to be known to the reader. So Judges, Ruth, 1 Samuel, etc., are by the same means linked on to the books preceding them. The connection here is the closer, since the Book of Deuteronomy concludes, and the book of Joshua opens, by referring to the death of Moses. Joshua, having been already appointed and designated leader of Israel (Num_27:18-23), assumed the reins of government "after the death of Moses." The time referred to here may have been at the conclusion of the thirty days in which they mourned for Moses.

The servant of the Lord - This title is given to Moses here and Jos_1:2, as also Deuteronomy 34:5 And Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD, and is repeated not without cause, to reflect honor upon him, to give authority to his laws and writings, in publishing whereof he acted as God's servant, in his name. This was the official title of Moses as invested with a special mission to make known the will of God; and it conferred great honor and authority. Servant of the Lord is a title also shared by Abraham, David, and the Servant of the Lord in Isaiah. The word servant can also be used to designate the high officials of a king. At the end of Joshua’s life, he was given the title servant of the Lord.

the Lord spake unto Joshua--probably during the period of public mourning, and either by a direct revelation to the mind of Joshua, or by means of Urim and Thummim Numbers 27:21 And he shall stand before Eleazar the priest, who shall ask for him according to the judgment of Urim before the LORD. At his word they shall go out, and at his word they shall come in, he and all the sons of Israel with him, even all the congregation. This first communication gave a pledge that the divine instructions which, according to the provisions of the theocracy, had been imparted to Moses, would be continued to the new leader, though it seems more likely that God might speak to him "mouth to mouth" (Num_12:8). The Lord would be with him as He had been with Moses (Jos_1:5); and for this reason He probably revealed His will directly to him, as He had done to Moses.

Joshua--The original name, Oshea, Numbers 13:8 Of the tribe of Ephraim, Oshea the son of Nun, which had been, according to Eastern usage, changed like those of Abram and Sarai (Gen_17:5-15) into Jehoshua or Joshua (that is, "God's salvation") was significant of the services he was to render, and typified those of a greater Savior.

Moses' minister--that is, his official attendant, who, from being constantly employed in important services and early initiated into the principles of the government, would be well trained for undertaking the leadership of Israel.

Jos 1:2 My servant Moses is dead. Now, therefore, arise, go over this Jordan, you and all this people to the land which I give to them, to the sons of Israel.

Moses my servant - The word, servant, as applied both to Moses and Joshua, is to be understood in a very peculiar sense. It signifies God’s prime minister, the person by whom he issued his orders, and by whom he accomplished all his purposes and designs. No person ever bore this title in the like sense but the Redeemer of mankind, of whom Moses and Joshua were types.

thou, and all this people: which were very numerous, six hundred thousand men or more, besides a great number of women and children, and no boats to carry them over, or pontoons to put across the river:

unto the land which I give unto them, the Lord had a right to dispose of it to the children of Israel. As this land was a type of heaven, and eternal life, which is the free gift of God through Christ, passing over the river of Jordan to it may be an emblem of the passage through death to the heavenly state; both of the death of Christ, the antitypical Joshua, who passed through it, as a surety to make satisfaction for sin, and as a forerunner to set an example, to sanctify death, to open a way into the holiest of holies, and prepare a place for his people; and of the death of the saints, which is necessary to their enjoyment of perfect rest and happiness.

now therefore arise -- Joshua's mission was that of a military leader.

Moses is dead – Moses was not allowed to enter into the promised land because of his disobedience to the Lord in Numbers 27:12-14 And the LORD said to Moses, Get up into this Mount Abarim and see the land which I have given to the sons of Israel.And when you have seen it, you also shall be gathered to your people as Aaron your brother was gathered.For you rebelled against My command in the desert of Zin, in the strife of the congregation, to sanctify Me at the water before their eyes; they were the Waters of Strife in Kadesh in the wilderness of Zin. Once he was dead, then the Israelites could cross into the promised land.

Side note: The crossing of Jordan signaled their entrance into the land God promised them, as crossing the Red Sea marked their freedom from Egypt.

Jos 1:3 Every place that the sole of your foot shall tread upon, I have given that to you, as I said to Moses.

This passage records his call to begin the work, and the address contains a literal repetition of the promise made to Moses Deuteronomy 11:24-25 Every place on which the soles of your feet shall tread shall be yours, from the wilderness and Lebanon, from the river, the river Euphrates, even to the furthest sea shall your border be. There shall no man stand before you, for the LORD your God shall lay the fear of you and the dread of you upon the face of all the land that you shall tread upon, as He has said to you. Deuteronomy 31:6-8 Be strong and of a good courage. Do not fear nor be afraid of them. For the LORD your God is He who goes with you. He will not fail you nor forsake you. And Moses called to Joshua and said to him in the sight of all Israel, Be strong and of a good courage. For you must go with this people to the land which the LORD has sworn to their fathers to give it to them, and you shall cause them to inherit it. And Jehovah is He who goes before you. He will be with you; He will not fail you nor forsake you. Do not fear; nor be dismayed. Deuteronomy 31:23 And he commanded Joshua the son of Nun, and said: Be strong and of a good courage. For you shall bring the sons of Israel into the land which I swore to them, and I will be with you.

The sole of your foot shalt tread upon - That is, the whole land occupied by the seven Canaanitish nations, and as far as the Euphrates on the east; for this was certainly the utmost of the grant now made to them; and all that was included in what is termed the promised land, the boundaries of which have already been defined. See Deuteronomy 34:1-4 And Moses went up from the plains of Moab to the mountain of Nebo, to the top of Pisgah that is opposite Jericho. And the LORD showed him all the land of Gilead, to Dan,and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah, to the furthest sea,and the south, and the plain of the valley of Jericho, the city of palm trees, to Zoar.And the LORD said to him, This is the land which I swore to Abraham, to Isaac, and to Jacob, saying, I will give it to your seed. I have caused you to see it with your eyes, but you shall not go over there. It has been supposed that these words were intended to express the ease with which they were to conquer the whole land, an instance of which occurs in the taking of Jericho. It was only their unfaithfulness to God that rendered the conquest in any case difficult.

The sole of your foot shalt tread upon - The perfect, “I have given,” refers to the counsel of God as having been formed long before, and being now about to be carried into execution. These words rest upon the promise of God in Exodus 23:30-31By little and little I will drive them out from before you, until you have increased, and inherit the land.And I will stretch your bounds from the Red Sea even to the Sea of the Philistines, and from the desert to the river. For I will deliver the inhabitants of the land into your hand, and you shall drive them out before you, to which the words “as I said unto Moses” refer.

Jos 1:4 From the wilderness and this Lebanon even to the great river, the river Euphrates, all the land of the Hittites, and to the Great Sea toward the going down of the sun, shall be your border.

From the wilderness and this Lebanon - The Israelites did not possess the full extent of this grant till the days of David. See 2Sa_8:3, etc., and 2Ch_9:26.

Land of the Hittites - These are generally reputed to have been the most hardy and warlike of all the Canaanitish nations; and as they occupied the mountainous countries on the south of the land of Canaan, it is natural to suppose that they would be the most difficult to subdue. It is possible that under this one term all the other nations are included, as it is certain they are in other places under the term Amorites.

Great sea: The Mediterranean, called great in respect of the lakes in the land of Judea, such as the sea of Gennesareth, or the sea of Tiberias, and the Dead Sea, which were comparatively small lakes. The Hebrews gave the name of sea, yam, to every large collection of waters.

From the wilderness - The wilderness of Kadesh and Sin, on the border of Edom; in the southeast corner, see Num_34:3,

This Lebanon - Emphatically, as being the most eminent mountain in Syria, and the northern border of the land: or this which is within thy view.

The boundaries of the land are given as in Deuteronomy 11:24 Every place on which the soles of your feet shall tread shall be yours, from the wilderness and Lebanon, from the river, the river Euphrates, even to the furthest sea shall your border be. with the simple difference in form, that the boundary line from the desert (of Arabia) and Lebanon, i.e., from the southern and northern extremity, is drawn first of all towards the east to the great river, the Euphrates, and then towards the west to “the great sea, toward the going down of the sun,” i.e., the Mediterranean; and then between these two points the more precise definition is inserted, “all the land of the Hittites;” whereas in Deuteronomy the southern, northern, and eastern boundaries are placed in antithesis to the western boundary, and the more precise definition of the country to be taken is given by an enumeration of the different tribes that were to be destroyed by the Israelites.

This promise was not fulfilled until the reigns of David and Solomon (see 1 Kings 4:21, 24) and then later in the time of Uzziah and Jeroboam.

Jos 1:5 No man shall be able to stand before you all the days of your life. As I was with Moses, so I will be with you. I will not fail you nor forsake you.

There shall not any man be able to stand - What is promised to the people in common, Deuteronomy 11:25 There shall no man stand before you, for the LORD your God shall lay the fear of you and the dread of you upon the face of all the land that you shall tread upon, as He has said to you; is here particularly promised to Joshua their general.

As He promises to be with Joshua, He also gives conditions in verses 6-9. When Israel doesn’t adhere to those conditions, they fail.

I will never leave you nor forsake you – stated twice for emphasis, as seen not only in this chapter, but elsewhere in the bible.

Jos 1:6 Be strong and of good courage. For you shall divide for an inheritance to this people, the land which I swore to their fathers, to give it to them.

Be strong, and of good courage - The same exhortation Moses gave him, Deuteronomy 31:7 And Moses called to Joshua and said to him in the sight of all Israel, Be strong and of a good courage. For you must go with this people to the land which the LORD has sworn to their fathers to give it to them, and you shall cause them to inherit it.

Notice that be strong and courageous is repeated three times in verses 6-9 and again in the people's reply to Joshua in verse 18.

Jos 1:7 Only be strong and very courageous so that you may be careful to do according to all the Law which My servant Moses commanded you. Do not turn from it to the right or to the left, so that you may act wisely wherever you go.

to the right or to the left - no deviation would be permitted.

Jos 1:8 This book of the Law shall not depart out of your mouth, but you shall meditate on it by day and by night, so that you may be careful to do according to all that is written in it. For then you shall make your way prosperous, and then you shall act wisely.

This book of the law shall not depart out of thy mouth - The law which had already been written by Moses, and from which he and the people were to take all those precepts by which their lives were to be governed. Psalm 1 expresses this well and shows why Joshua and all should meditate on the Law. Psalms 1:1-3 Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the seat of the scornful. But his delight is only in the law of the LORD; and in His law he meditates day and night. And he shall be like a tree planted by the rivulets of water that brings forth its fruit in its seasons, and its leaf shall not wither, and all which he does shall be blessed.

from your mouth - the custom of muttering while studying or reflecting. The Hebrew word hagah literally means mutter.

Jos 1:9 Have I not commanded you? Be strong and of good courage. Do not be afraid, neither be dismayed. For Jehovah your God is with you in all places where you go.

Jos 1:10 Then Joshua commanded the officers of the people saying,

Officers - The scribes.

Commanded the officers - shoterim. These were different from the shophetim, who were judges among the people, and whose business it was to determine in all civil cases. The shoterim have been supposed to be subordinate officers, whose business it was to see the decisions of the shophetim carried into effect. Deuteronomy 16:18 You shall appoint judges and officers for yourself in all your gates which the LORD your God gives you, tribe by tribe. And they shall judge the people with righteous judgment.The same word is used in Deu_16:18; where it seems to design such officers that attended on the judges, and executed their orders.

Jos 1:11 Pass through the host, and command the people, saying, Prepare food for yourselves, for within three days you are crossing over this Jordan, to go in to possess the land which Jehovah your God is giving you to possess it.

Prepare you victuals - this must be understood of other sorts of food besides bread; for they had manna which fell about their tents every morning, so that they were sufficiently provided with that always, and which did not cease until they had entered the land, even until the sixteenth of Nisan, Joshua 5:12 And the manna stopped on the next day after they had eaten the old grain of the land. And there was no more manna to the sons of Israel, but they ate the fruit of the land of Canaan that year. Exodus 16:35 And the sons of Israel ate manna forty years, until they came to a land in which people lived. They ate manna until they came into the borders of the land of Canaan. For although Manna was given them to supply their want of ordinary provisions in the wilderness; yet they were allowed, when they had opportunity, to purchase other provisions, and did so, Deuteronomy 2:6 You shall buy food from them for silver, so that you may eat. And you shall also buy water from them for silver, so that you may drink, and Deu_2:28. The order was possibly given with the knowledge that the manna would cease when they crossed the Jordan.

Prepare you victuals - tsedah, such prey or provisions as they had taken from the conquered countries, such as corn, oxen, sheep, etc.; for the word signifies prey, or what is taken by hunting, etc.

It is the view of the majority of commentators - Jewish and Christian, ancient and modern - that the “three days” here named are identical with those of Jos_3:2; and that the command of Joshua in the text was not in fact given until after the return of the spies. Here, as elsewhere in the Hebrew historical books and frequently in the Gospels, the order of time is superseded by the order of thought. For the purpose of the writer was not historical merely; it was, on the contrary, mainly religious and theoretical. Intending, then, to exhibit God as accomplishing His promises to the covenant-people, he begins by informing us that God gave the word and set Joshua and the host actually in motion to take possession of their inheritance. Having placed this leading fact in the forefront, he returns to mention in Josh. 2 certain transactions closely relevant to the early stages of Joshua’s conquests, but which had in fact happened before the camp was removed from the plains of Moab and immediately after the expiration of the thirty days’ mourning for Moses. The order of events was probably the following - 3rd Nisan, the spies are sent out Jos_2:1; 6th, the spies return Jos_2:23; 7th, the camp is removed from Shittim to the bank of Jordan Jos_3:1, and the command Jos_1:11 is issued; 10th, the river is crossed Jos_4:19.

Jos 1:12 And Joshua spoke to the Reubenites and to the Gadites and to the half tribe of Manasseh, saying:

The 2 and a half tribes that were outside of the natural boundaries and on the other side of the Jordan River from the rest of Israel end up suffering from this isolation later. Joshua makes it plain though, that these tribes participated in the conquest of the promised land.

Jos 1:13 Remember the word which Moses the servant of Jehovah commanded you saying, Jehovah your God has given you rest and has given you this land.

Remember the word - He puts the Reubenites, etc., in remembrance of the engagements they had made with Moses when he granted them their portion on the east side of Jordan. (See Numbers 32) Numbers 32:29 And Moses said to them, If the sons of Gad and the sons of Reuben will go with you over Jordan, each armed to battle before Jehovah, and the land shall be humbled before you, then you shall give them the land of Gilead for a possession. and to which they had solemnly agreed; and, now the time was come to put it into execution, Joshua reminds them of it. See also Deuteronomy 3:18-20.

Rest - an important concept in the Old Testament and in the New Testament where in Heb 4:1-11it is shown as a type depiction of spiritual salvation. Hebrews 4:1-11 not afterward have spoken of another day. So then there remains Therefore, a promise being left to enter into His rest, let us fear lest any of you should seem to come short of it. For also we have had the gospel preached, as well as them. But the Word preached did not profit them, not being mixed with faith in those who heard it. For we who have believed do enter into the rest, as He said, "I have sworn in My wrath that they should not enter into My rest;" although the works were finished from the foundation of the world. For He spoke in a certain place of the seventh day in this way: "And God rested the seventh day from all His works." And in this place again, "They shall not enter into My rest." Since then it remains that some must enter into it, and since they to whom it was first preached did not enter in because of unbelief, He again marks out a certain day, saying in David, "Today," (after so long a time). Even as it is said, "Today, if you will hear His voice, harden not your hearts." For if Joshua had given them rest, then He woulda rest to the people of God. For he who has entered into his rest, he also has ceased from his own works, as God did from His. Therefore let us labor to enter into that rest, lest anyone fall after the same example of unbelief.

Jos 1:14 Your wives, your little ones, and your cattle shall remain in the land which Moses gave you on this side Jordan. But you shall go armed before your brothers, all the mighty men of valor, and help them

Your wives, your little ones - This was what they themselves proposed, agreed unto, and confirmed. Numbers 32:16-19 And they came near to him and said, We will build sheepfolds here for our cattle, and cities for our little ones, but we ourselves will go ready armed before the sons of Israel until we have brought them to their place. And our little ones shall live in the fenced cities because of those who live in the land. We will not return to our houses until the sons of Israel have inherited every man his inheritance. For we will not inherit with them on the other side of Jordan, or forward, because our inheritance has fallen to us on this side of Jordan, eastward. And with these it appears, from Numbers 26:7, 18, 34 that these tribes had as many as 110,000 men capable of bearing arms of which some were left behind to guard their families and property; only 40,000 having passed over Jordan to assist the nine tribes and half to conquer the land. Joshua 4:12-13 And the sons of Reuben, and the sons of Gad, and half the tribe of Manasseh, passed over armed in front of the sons of Israel, as Moses spoke to them; about forty thousand armed men of the army passed over before Jehovah to battle, to the plains of Jericho.

Armed - chamushim, by fives; in several lines, five in front, probably the usual method of marching; but it seems to signify arrayed, equipped, accoutred, well-armed, and ready for battle.

Men of valour - All such were obliged to go over if occasion required it, but Joshua took only some of them, because they were sufficient for his purpose, and because some were fit to be left, both to secure their own wives, children, and possessions, and to prevent their enemies on that side from giving them disturbance in their enterprise upon Canaan.

Jos 1:15 until Jehovah has given your brothers rest, even as you, and they also have possessed the land which Jehovah your God gives them; and you shall return to the land of your possession and enjoy it, which Moses Jehovah's servant gave you on this side Jordan, towards the sunrise.

Toward the sun-rising - This is the East, as toward the going down of the sun signifies the West.

Jos 1:16 And they answered Joshua, saying: We will do all that you command us, and wherever you send us we will go.

And they answered - Not the two tribes and an half only, but the officers of all the people, in their name, concurring with the divine appointment, by which Joshua was set over them

Jos 1:17 Just as we listened to Moses in all things, so we will listen to you. Only may Jehovah your God be with you as He was with Moses.

only the Lord thy God be with thee, which is not mentioned as a condition of their obedience to him, but rather as a reason of it, and as an encouraging motive to it. Some have taken this to mean that they will follow Joshua as long as there is evidence that he is led by the Lord.

Jos 1:18 Whoever rebels against your command and will not listen to your words in all that you command him, he shall be put to death. Only be strong and of a good courage.

This happened in chapter 7.

Joshua overview

Authorship
No sufficient evidence exists to enable us with certainty to name the author. Joshua is named as the author of the Book of Joshua according to the Talmud. Some claim the book was written by an eyewitness to the events, just not Joshua. There are pros and cons to both views of authorship.

That someone other than Joshua wrote the book:
Perhaps he was one of the elders that survived after Joshua passed in Jos_24:31, for the book appears to have been written by one who saw the events. The hand of a writer contemporaneous with the events is indicated in several expressions, e. g. in Jos_5:6-7; Jos_6:25; Jos_10:2, a notice which plainly borrows its terms from the state of things in Canaan at the time of the invasion; and in the record of ancient Canaanite names of cities, though disused after the Israelites occupied them, Jos_14:15; Jos_15:9, Jos_15:15, Jos_15:49, Jos_15:60. The account of his death and that of Eleazar, with the few supplementary verses at the end of the book, might have been attached by another hand, as a conclusion to the historical work of Joshua, just as a like addition was made to the work of Moses. But there are up and down the book a number of historical notices, which point to a date clearly beyond the death of Joshua (compare Jos_15:13-20 and Jdg_1:1-15; 15:63, and Jdg_1:8; Jdg_15:13-19 and Judg. 18).

It is argued by those who deny Joshua to be the author, that there are both names and transactions in it which did not exist till considerably after Joshua’s time. The account we have, Jos_4:9, of the twelve stones set up by Joshua in the midst of Jordan remaining to the present day, seems to prove that the book, at least this verse, was not written till after Joshua’s time. It has been generally supposed that the book was written by some inspired person after the time of Joshua; and positively before many kings had reigned in Israel. The book has been attributed to Samuel, though some give this honor to Ezra.

That Joshua is the author of the book:
The book can be a composition of Joshua himself. It is certain that Moses kept an accurate register of all the events that took place during his administration in the wilderness, at least from the giving of the law to the time of his death. And in that wilderness he wrote the book of Genesis, as well as the others that bear his name. Now, it is not likely that Joshua, the constant servant and companion of Moses, could see all this - be convinced, as he must be, of its utility - and not adopt the same practice; especially as at the death of Moses he came into the same office.

One commentator claims it is by Joshua because:
1. Because it is the relation of his own conduct in the conquest, division, and settlement of the promised land.
2. Because it contains a multitude of particulars that only himself, or a constant eye-witness, could possibly relate.
3. Because it was evidently designed to be a continuation of the Book of Deuteronomy, and is so connected with it, in narrative, as to prove that it must have been immediately commenced on the termination of the other.
4. With the exception of a few individuals, the whole of the ancient Jewish and Christian Churches have uniformly acknowledged Joshua to be its author.

The contradiction said to exist between some passages which speak of the land as completely subdued by Joshua, and of the Canaanites as utterly extirpated (Jos_11:16-17, Jos_11:23; Jos_12:7-8 etc.), and others which allude to “very much land,” as still in possession of the native inhabitants (Jos_13:1; Jos_17:14 ff; Jos_23:5, etc.), is to be explained partly by the theocratic view which the writer takes of his theme; a view which leads him to regard the conquest as complete when it was so “ex parte Dei,” and when all was done that was needed to enable the Israelites to realize fully the promises (compare Jos_21:43-45); partly also by the fact that territory was undoubtedly overrun by Joshua at the first onset, which was afterward recovered by the Canaanites, and only again and finally wrested from them at a subsequent, sometimes a long subsequent, date.

Joshua was a type of Christ as will be seen throughout the book.

In a spiritual sense the book of Joshua is the Ephesians of the Old Testament. "The heavenly" of Ephesians is to the Christian what Canaan was to the Israelite and blessing through divine power (Jos_21:43-55; Eph_1:3).

The government, as before, was theocratic; Joshua succeeding Moses as the ruler under God.

Joshua, the son of Nun, of the tribe of Ephraim, was first called Oshea or Hoshea, Num_13:16, which signifies saved, a savior, or salvation; but afterwards Moses, guided no doubt by a prophetic spirit, changed his name into Yehoshua or Joshua, which signifies he shall save, or the salvation of Jehovah; referring, no doubt, to his being God’s instrument in saving the people from the hands of their enemies, and leading them from victory to victory over the different Canaanitish nations, till he put them in possession of the promised land. On the change and meaning of the name, see the note on Num_13:16.

in the New Testament he is expressly called Jesus; see Act_7:45; Heb_4:8.

The events recorded in Joshua cover a period of 26 years

Literary Composition
Joshua is written in a series of independent narratives, descriptions of tribal boundaries, lists of towns, all of which are joined by means of transitional commentary.

The contents group themselves into two main sections of nearly equal length. The conquest of the land is described in twelve chapters, and then in ten other chapters the subsequent partition of it. Joshua’s last acts and words comprise the final two chapters.

Joshua falls into four parts (as one commentator sees it):
1. The conquest (Joshua 1-12).
2. The partition of the inheritance (Joshua 13-21).
3. Incipient discord (Joshua 22).
4. Joshua's last counsels and death (Joshua 23 - 24).

The Book of Joshua is one of the most important writings in the old covenant, and should never be separated from the Pentateuch, of which it is at once both the continuation and completion. Between this Book and the five Books of Moses, there is the same analogy as between the four Gospels and the Acts of the Apostles. The Pentateuch contains a history of the Acts of the great Jewish legislator, and the Laws on which the Jewish nation should be established. The Book of Joshua gives an account of the establishment of that nation in the Land of Canaan, according to the oft-repeated promises and declarations of God. The Gospels give an account of the transactions of Jesus Christ, the great Christian legislator, and of those Laws on which his Church should be established, and by which it should be governed. The Acts of the Apostles gives an account of the actual establishment of that Church, according to the predictions and promises of its great founder. Thus, then, the Pentateuch bears as pointed a relation to the Gospels as the Book of Joshua does to the Acts of the Apostles.

The Annihilation of the Canaanites
The destruction of the Canaanites is always presented in Scripture as a judgment of God sent on them because of their wickedness. They had not only fallen into total apostasy from God, but into forms of idolatry of the most degrading kind. Their false religion cannot be regarded as a mere error of judgment; cruelty the most atrocious, and unnatural crimes the most defiling were part and parcel of its observances. Moreover, they had proved themselves to be incorrigible. They had had not only the general warning of the deluge, as had other nations of the earth, but the special one of the overthrow of Sodom and Gomorrah in the very midst of them. They had had also the example and instruction of Abraham and the patriarchs living for ages among them. God had forborne for ages in vain (compare Gen_15:16); in the days of Joshua the time for mercy had passed, and that of judgment had come. It is impossible to acknowledge God as the moral Governor of the earth, and not to admit that it may be right or even necessary for Him to remove such nations. The fact, therefore, that God is described as having not only permitted, but even enjoined and caused the extirpation of the Canaanite nations, depraved as they were, is not inconsistent with His moral attributes.

God chose to inflict His righteous judgment by the hands of the Israelites, and expressly commissioned them to be His executioners. If it be objected that this is to represent God as sanctioning cruelty, the answer is obvious: it is no sanction of cruelty to direct a lawful sentence to be carried out by human agents (compare Num_31:3). Nor would obedience to God’s command in this matter make the Israelites brutal and bloodthirsty.

The slaughter of the Canaanites served various important purposes besides the mere removal of them from the face of the earth. To make and keep the Jewish people as much as possible isolated, was a marked and vital principle of the Old Testament dispensation. No more effectual means could have been adopted for inspiring God’s people with an abhorrence for Canaanite sins, to which they were not a little prone, than to make them the ministers of divine vengeance for those sins.

They learned by experiment that God would certainly root out those who fell away in apostasy from Him. They were warned also that if they fell into the sins of the Canaanites they would themselves be the victims of those same judgments of which they had been the reluctant executioners.

New Testament references
The Book of Joshua is repeatedly cited or referred to in the New Testament: compare Act_7:45; Heb_3:5; Heb_4:8; Heb_11:30-31; Heb_13:5; Jam_2:25.