Joshua · Chapter 4

V. 1. Spake-This was commanded before, Joshua 3:12, and is here repeated with enlargement, as being now to be put in execution.

Verse 1. The Lord spake unto Joshua — This was commanded before, (Joshua 3:12,) and is here repeated with enlargement, as being now to be put in execution. It is the pious conjecture of the learned Bishop Patrick, that Joshua was gone into some place of retirement, to return thanks immediately for this wonderful mercy; and then God met him and spake thus to him. Or, perhaps, it was by Eleazar the priest that God gave these and other instructions to Joshua; for though he is not mentioned here, yet, when Joshua was ordained by the imposition of hands to this great trust, God appointed that Eleazar should ask counsel for him, after the judgment of Urim; and at his word Joshua and all the children of Israel were to go out and come in, Numbers 27:21.

1. All the people — All the people of the nine and a half tribes which afterwards permanently occupied Western Palestine, and the forty thousand picked soldiers of the Eastern tribes.

[2. Take you twelve men — These men were surely not elected after the people had crossed the Jordan and while the priests were standing in the river bed, but previously, as Joshua 3:12 clearly implies. See note there. The command there given to Joshua was to elect the twelve men now — that is, before crossing — and the exact repetition of the command in this place is only in keeping with the simple style of the Hebrew historian. The choosing of the twelve men, which was, perhaps, done by a popular election, took place before they crossed over; the orders to take each man a stone from the midst of the Jordan were given after all the people had crossed.]

V. 2. Out of every tribe a man-For the greater evidence, and the more effectual spreading the report of this marvellous work among all the tribes.

Verse 2. Take you twelve men] From Joshua 3:12, it appears that the twelve men had been before appointed, one taken out of each of the twelve tribes; and now they are employed for that purpose for which they had been before selected.

Verses 2-5. Take you out of every tribe a man — For the greater evidence, and the more effectual spreading the report of this marvellous work among the tribes. Where ye shall lodge this night — That is, in Gilgal, as is expressed, verses 19, 20. Whom he had prepared — That is, appointed for that work, and commanded to be ready for it. Pass over before the ark — Or, Pass back again directly unto the ark. These twelve men, it seems, re-entered the channel of Jordan, and, being dispensed from the prohibition to approach the ark, came near the place where the priests stood, and each loaded himself with a stone as large as he could carry, and such as might afterward attest to each several tribe that he had seen the bed of the river dry, and the miracle prolonged till the entire execution of the commands of God.

Verse 2. Take you twelve men; out of every tribe a man of great strength to be the witnesses in their respective tribes, while the twelve stones spake with silent voice on the western shore of the Jordan. Oh glorious miracle, leaving unbelief without excuse.

V. 3. Lodge this night-That is, in Gilgal, as is expressed below, ver. 19,20.

Verse 3. Where ye shall lodge this night.] This was in the place that was afterwards called Gilgal. See Joshua 4:19.

Verses 2-5. Take you out of every tribe a man — For the greater evidence, and the more effectual spreading the report of this marvellous work among the tribes. Where ye shall lodge this night — That is, in Gilgal, as is expressed, verses 19, 20. Whom he had prepared — That is, appointed for that work, and commanded to be ready for it. Pass over before the ark — Or, Pass back again directly unto the ark. These twelve men, it seems, re-entered the channel of Jordan, and, being dispensed from the prohibition to approach the ark, came near the place where the priests stood, and each loaded himself with a stone as large as he could carry, and such as might afterward attest to each several tribe that he had seen the bed of the river dry, and the miracle prolonged till the entire execution of the commands of God.

3. The place where the priests’ feet stood firm — After the waters had rolled away at the touch of the priests’ feet, they bore the ark into the middle and deepest part of the channel. See note on Joshua 3:13. This is also implied in the command, “Come ye up out of Jordan.” Verse 17. Lodging place — Gilgal, six miles west of the Jordan. See verses 19, 20. They lodged at Gilgal not one night only, but many days.

V. 4. Prepared-That is, appointed for that work, and commanded to be ready for it.

Verse 4. Twelve men, whom he had prepared] This must refer to their appointment, Joshua 3:12.

Verses 2-5. Take you out of every tribe a man — For the greater evidence, and the more effectual spreading the report of this marvellous work among the tribes. Where ye shall lodge this night — That is, in Gilgal, as is expressed, verses 19, 20. Whom he had prepared — That is, appointed for that work, and commanded to be ready for it. Pass over before the ark — Or, Pass back again directly unto the ark. These twelve men, it seems, re-entered the channel of Jordan, and, being dispensed from the prohibition to approach the ark, came near the place where the priests stood, and each loaded himself with a stone as large as he could carry, and such as might afterward attest to each several tribe that he had seen the bed of the river dry, and the miracle prolonged till the entire execution of the commands of God.

V. 5. Before the ark-That is, go back again to the place where the ark stands.

Verses 2-5. Take you out of every tribe a man — For the greater evidence, and the more effectual spreading the report of this marvellous work among the tribes. Where ye shall lodge this night — That is, in Gilgal, as is expressed, verses 19, 20. Whom he had prepared — That is, appointed for that work, and commanded to be ready for it. Pass over before the ark — Or, Pass back again directly unto the ark. These twelve men, it seems, re-entered the channel of Jordan, and, being dispensed from the prohibition to approach the ark, came near the place where the priests stood, and each loaded himself with a stone as large as he could carry, and such as might afterward attest to each several tribe that he had seen the bed of the river dry, and the miracle prolonged till the entire execution of the commands of God.

5. Pass over before the ark — Advance to a position immediately in front of the ark, and take up the stones. As this order seems to have been given after the people had crossed, we naturally understand that the twelve men passed back again to the place where the ark rested, and thence transported the stones, while all Israel stood beholding them. According unto the number of the tribes — A memorial not only of the wonderful interposition of Jehovah, but of the federal unity of the nation — one composed of twelve.

V. 6. A sign-A monument or memorial of this day’s work.

Verse 6. This may be a sign] Stand as a continual memorial of this miraculous passage, and consequently a proof of their lasting obligation to God.

Verse 6. That this may be a sign among you — A monument or memorial of this day’s work. Had Joshua given orders to prepare for erecting this memorial of himself, it might have looked like a design to perpetuate his own name and honour; but as it was done by the divine direction, it could be viewed in no other light than as a monument raised to the honour and glory of God, who hath “so done his marvellous works, that they ought to be had in everlasting remembrance,” and means devised to preserve among men the memory of them.

6. That this may be a sign among you — By this simple device two grand purposes are subserved: (1.) The preservation of national history and religious knowledge; (2.) The religious education of the young. The inquisitiveness of the children is not to be repressed, but rather stimulated by impressive monuments of historical events, and by symbols of religious truths. “Object teaching,” which has recently been brought forward in the art of education, is here introduced as a method of instruction by God himself. By the presentation of visible objects to the eye, divine truth may be most vividly photographed upon the soul. Hence the value of travel in historic lands as an educator. Renan says: “Seeing Palestine is the fifth gospel.”

7. Memorial… for ever — The Hebrew word here used is the strongest one in the language to express eternity. But it is often used in a popular way to indicate not absolute eternity, but a period indefinitely long, especially when the “speaker is led by his strong desire to overlook the fact that what he is speaking of must have an end.” — Keil. The importance of this memorial as a proof of the miraculous passage of the Jordan is thus set forth by Mr. Leslie: “Let us suppose that there never was any such thing as that passage over Jordan; that these stones at Gilgal were set up on some other occasion; and that some designing man in an after age invented this book of Joshua, affirmed that it was written at the time of that imaginary event by Joshua himself, and adduced this pile of stones as a testimony of the truth of it; would not every body say to him, ‘We know this pile very well; but we never before heard of this reason for it, nor of this book of Joshua? where has it lain concealed all this while, and where and how came you, after so many ages, to find it? Besides, this book tells us that this passage over Jordan was ordained to be taught our children from age to age, and therefore that they were always to be instructed in the meaning of this particular monument as a memorial of it; but we were never so taught when we were children, nor did we ever teach our children any such thing; and it is in the highest degree improbable that such an emphatic ordinance should have been forgotten, during the continuance of so remarkable a pile, set up for the express purpose of perpetuating its remembrance.”

8. Israel did so — They did so by their twelve representatives, according to the old law-maxim: Qui facit per allure, facit per se — “He who acts through another acts through himself.” And laid them down — They did not construct them into a monument. This Joshua did afterwards. Verse 20.

V. 9. Twelve stones-These stones are not the same with those which a man could carry upon his shoulder, ver. 5. They might be very much larger; and being set up in two rows one above another, might be seen, at least when the water was low, especially where it was shallow, as it was ordinarily, though not at this time, when Jordan overflowed all its banks. Add to this, that 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. Unto this day-This might be written, either 1. by Joshua who probably wrote this book near 20 years after this was done: or, 2. by some other holy man divinely inspired, who inserted this and some such passages both in this book and in the writings of Moses.

Verse 9. 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, Joshua 4:20 and twelve in the bed of Jordan, Joshua 4:9. The twelve stones in the bed of Jordan might have been so placed on a base of strong stone-work so high as always to be visible, and serve to mark the very spot where the priests stood with the ark. The twelve stones set up at Gilgal would stand as a monument of the place of the first encampment after this miraculous passage. Though this appears to me to be the meaning of this place, yet Dr. Kennicott’s criticism here should not be passed by. “It is well known,” says he, “that when Joshua led the Israelites over Jordan, he was commanded to take twelve stones out of the midst of Jordan, to be a memorial that the ground in the very midst of that river had been made dry. But where was this memorial to be set up? The ninth verse says; Joshua set up these stones IN the midst of Jordan. But is it likely that the stones should be placed or set down where they were taken up; and that the memorial should be erected there where, when the river was again united, it would be concealed, and of course could be no memorial at all? This however flatly contradicts the rest of the chapter, which says these stones were pitched in Gilgal, where Israel lodged in Canaan for the first time. The solution of this difficulty is, that Ëwtb bethoch IN the midst, should be here Ëwtm mittoch, FROM the midst, as in Joshua 4:3, 8, 20, and as the word is here also in the Syrian version. The true rendering therefore is, And Joshua set up the twelve stones (taken) FROM the midst of Jordan,” &c. I confess I see no need for this criticism, which is not supported by a single MS. either in his own or Deuteronomy Rossi’s collection, though they amount to four hundred and ninety-four in number. Twelve stones might be gathered in different parts of the bed of the Jordan, and be set up as a pillar in another, and be a continual visible memorial of this grand event. And if twelve were set up in Gilgal as a memorial of their first encampment in Canaan, it is still more likely that twelve would be set up in the bed of the river to show where it had been divided, and the place where the whole Israelitish host had passed over dry-shod. The reader may follow the opinion he judges most likely.

Verse 9. Joshua set up twelve stones in the midst of Jordan — These stones are not the same with those mentioned verse 5, which a man might carry upon his shoulder. They were undoubtedly very much larger, and probably appeared above the surface of the water, when it was low; or, if not, might be seen in it, either from the shore, the river not being broad, or in crossing it by boats, the waters of Jordan being generally very clear. At least they were so placed as to show that they were some monument of art, and erected there when the channel of the river was dry. They are there unto this day — That is, unto the time when this history was written, which might not be till many years after the facts were done, recorded in it. Or, it might be added by Joshua himself in his old age, or by some other holy and divinely-inspired man, who inserted this and some such passages, both in this book and in the writings of Moses.

Ver. 9. Joshua set up twelve stones. Most critics contend, that these were huge stones placed on one side the bed of the river, but within the flood-banks, to mark the identical spot where the ark rested. They stood within the boundaries of the camp in Gilgal, as is recorded verse 20; consequently they remained there at the day he transcribed, towards the close of life, a fair copy of his wars and administration.

9. And Joshua set up twelve stones in the midst of Jordan — [The and at the beginning of this verse, and twelve stones, without the article, indicate with sufficient clearness that these twelve stones were different from those just mentioned in verse 8. This is still more evident from the fact that these were set up in the midst of Jordan, those in Gilgal. Verse

20. The fact that we find no record of any command from God to Joshua to erect this monument in the river does not disprove the existence of such a command, which a concise writer may omit, and yet describe its execution. See note on Joshua 3:6. Or we may suppose that Joshua and the elders erected this river monument for their own satisfaction, and not by divine command.] But if these stones were set up in the midst of the river they must have been covered by the returning waters and probably swept away; how, then, could our author have known that they were there in his day? We reply that even if the pile was always below the surface of the water it might be seen or felt by careful examination, and be a thing of deep interest, especially to the men of that generation. But it is probable that these stones were not limited in size to the carrying capacity of one man; and they may have been placed upon an elevated base of rocks, so that they would ordinarily rise above the top of the water. It is very certain that our author, perhaps himself an eye-witness of the crossing of the Jordan, had more means of ascertaining the truth of his statements than we of the present day can possibly have to contradict his testimony. The word for set up signifies rear up, erect, and implies that the monument was of considerable height. As the memorial at Gilgal indicated very definitely the place of the passage, the monument to show the spot where the priests stood with the ark on their shoulders needed not to be very conspicuous. And they are there unto this day — This implies that the stones were for years visible either beneath or above the waters; otherwise the presence of the monument at a later day could not be asserted. On the theory that Joshua is the author of this book in its present form, having written it in his last years, it was about twenty years after these events that this memorial was existing. But if these words were added by a later hand they show the still longer continuance of the monument.

V. 10. Commanded Joshua-Not particularly, but in general; because he commanded Joshua to observe and do all that God had commanded him by Moses, and all that he should command him any other way. Hasted-That is, passed over with haste, an argument of their fear, or weakness of their faith; as on the contrary, the priests are commended that they stood firm, and settled in their minds, as well as in the posture of their bodies.

Verse 10. And the people hasted and passed over.] How very natural is this circumstance! The people seeing the waters divided, and Jordan running back, might be apprehensive that it would soon resume its wonted course; and this would naturally lead them to hasten to get over, with as much speed as possible. The circumstance itself thus marked is a proof that the relater was an eyewitness of this miraculous passage.

Verses 10, 11. The priests stood in the midst of Jordan till every thing was finished — The constancy of the priests, on this occasion, bears very honourable testimony to their faith and patience; for it must have taken up a considerable time, a whole day, at least, for the passage of six hundred thousand fighting men, besides the numerous people that accompanied them, with their baggage and provisions, and for the performing the other things here mentioned. The people hasted and passed over — Some understand this of the twelve men that carried the stones; but it seems rather to be meant of the body of the people; for though mention was made of their passing over, (verse 1,) it is here repeated for the sake of this circumstance to be added, that they passed in haste. This, it is probable, they did, either because Joshua, by the officers, ordered them to make haste, that they might complete their passage before the night came on, or because the sight of the waters suspended on their right, struck them with terror, through the weakness of their faith. For, in so great a multitude of men, women, and children, it is not credible that all hearts were animated with the same confidence. Perhaps, also, some made haste that they might not either tempt God, by desiring a continuance of the miracle longer than was necessary, or try the patience of the priests too much by any unnecessary delay. It is most likely, however, that fear had the principal influence in causing them to hasten their march. The priests, on the contrary, who bore the ark, continued dauntless at their post, till at last, there remaining no one on the eastern shore, nor in the bed of the river, there was no further reason for their continuing in the midst of it, and therefore they were commanded by Joshua, who himself received an order from God to that purpose, (verses 16, 17,) to come up out of Jordan. Then, and not before, they crossed quite over; in the presence of the people — That is, in the sight of all Israel, who, no doubt, beheld with admiration, from the western bank of the river, both them and the ark which they carried over, and which had been the means of their safe passage. The place where the Israelites crossed has since been called Bethabara, which signifies the house of passage. It is mentioned John 1:28.

10. The priests… stood… until every thing was finished — It is not necessary to suppose that the building of the river monument took place after the people had passed, but it could have been built while they were hastening across the dry channel. This would abbreviate the time of the priests standing still and supporting the ark. According to all that Moses commanded Joshua — We do not find in the books of Moses any directions respecting the manner of passing over the Jordan, and of perpetuating the remembrance of that event. The meaning of this passage must be that Joshua obeyed Jehovah as Moses had commanded him, without being enjoined any special duty in this case. Numbers 27:23; Deuteronomy 3:28, and 31:23. In accordance with the precept of his illustrious predecessor, he had been very attentive to the words of God. And the people hasted — There were obvious reasons for their haste. The priests were in a painful attitude, bearing the ark with the tables of stone within. The waters, rising up above, with no visible barrier to keep them from dashing suddenly down upon the people in the channel, would produce a trepidation in the beholders, and quicken their pace. Haste was also necessary in order that the entire nation, with all their possessions, might cross in one day. The supernatural never supersedes the fullest exercise of our natural abilities.

Verses 10, 11. The priests stood in the midst of Jordan till every thing was finished — The constancy of the priests, on this occasion, bears very honourable testimony to their faith and patience; for it must have taken up a considerable time, a whole day, at least, for the passage of six hundred thousand fighting men, besides the numerous people that accompanied them, with their baggage and provisions, and for the performing the other things here mentioned. The people hasted and passed over — Some understand this of the twelve men that carried the stones; but it seems rather to be meant of the body of the people; for though mention was made of their passing over, (verse 1,) it is here repeated for the sake of this circumstance to be added, that they passed in haste. This, it is probable, they did, either because Joshua, by the officers, ordered them to make haste, that they might complete their passage before the night came on, or because the sight of the waters suspended on their right, struck them with terror, through the weakness of their faith. For, in so great a multitude of men, women, and children, it is not credible that all hearts were animated with the same confidence. Perhaps, also, some made haste that they might not either tempt God, by desiring a continuance of the miracle longer than was necessary, or try the patience of the priests too much by any unnecessary delay. It is most likely, however, that fear had the principal influence in causing them to hasten their march. The priests, on the contrary, who bore the ark, continued dauntless at their post, till at last, there remaining no one on the eastern shore, nor in the bed of the river, there was no further reason for their continuing in the midst of it, and therefore they were commanded by Joshua, who himself received an order from God to that purpose, (verses 16, 17,) to come up out of Jordan. Then, and not before, they crossed quite over; in the presence of the people — That is, in the sight of all Israel, who, no doubt, beheld with admiration, from the western bank of the river, both them and the ark which they carried over, and which had been the means of their safe passage. The place where the Israelites crossed has since been called Bethabara, which signifies the house of passage. It is mentioned John 1:28.

11. The ark of the Lord passed over — Great prominence is given to the ark as the visible instrument of the miracle, the first to enter and the last to leave the bed of the Jordan. In the presence of the people — Who, after their own hasty passage, were now standing on the western bank, contemplating the wonderful spectacle. This greatest miracle of the Old Testament had at least a million eye-witnesses.

Verse 12. The children of Reuben, and-Gad] 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, see Clarke’s note on “Numbers 32:17”.

Passed over armed] See Clarke’s note on “Joshua 1:14”.

Verses 12, 13. The children of Reuben passed over armed — As they had engaged to do, Numbers 32:20-27, and Joshua 1:13. About forty thousand prepared for war — It is likely that Joshua drew out this number only of chosen men; and left all the rest to take care of their families and flocks. Passed over before the Lord — Having passed over the river, they stood in battle array before the ark, at the distance, probably, of two thousand cubits; or, in the presence of the Lord, as the expression, before the Lord, may mean, who observed whether they would keep their covenant with their brethren or not.

12. And the children of Reuben — The conjunction and does not indicate the order of events, but the historian wishes by repetition to give emphasis to the statement that the eastern tribes had already passed over to assist their brethren in the conquest of the land. Armed — See Joshua 1:14, note. Before — That is, in sight of. They were, perhaps, placed in the van to ensure the fulfilling of their promise, or because they were unencumbered with their families and flocks, which they had left on the eastern side of the river.

V. 13. Before the Lord-Either, 1. before the ark, or, 2. in the presence of God who observed whether they would keep their covenant made with their brethren, or not.

Verses 12, 13. The children of Reuben passed over armed — As they had engaged to do, Numbers 32:20-27, and Joshua 1:13. About forty thousand prepared for war — It is likely that Joshua drew out this number only of chosen men; and left all the rest to take care of their families and flocks. Passed over before the Lord — Having passed over the river, they stood in battle array before the ark, at the distance, probably, of two thousand cubits; or, in the presence of the Lord, as the expression, before the Lord, may mean, who observed whether they would keep their covenant with their brethren or not.

Ver. 13. Forty thousand. The Reubenites were 43,700; the Gadites 40,500; the half of Manasseh 26,350; total 110,550: yet 40,000 were thought sufficient.

13. Forty thousand — For their entire military strength see Joshua 1:14, note. Plains of Jericho — A part of the Ghor or Arabah near Jericho. The mountains on the west fall back considerably to the south of the entrance into the Wady Kelt, and sweep toward the southwest, and then turn again toward the Dead Sea. The valley on the west of the Jordan is at this point seven miles wide.

Verse 14. The Lord magnified Joshua] See Clarke’s note on “Joshua 3:7”.

Verse 14. On that day the Lord magnified Joshua — Both by the fellowship he admitted him to with himself, speaking to him on all occasions, and being ready to be consulted by him, and by the miracle which had just given happy success to that general’s first enterprise, and which had acquired to him the same confidence and respect from the Israelites which Moses had before acquired from the miraculous passage of the Red sea: thus did the Lord, in a glorious manner, accomplish the promises made to Joshua in the foregoing chapter, verse 7.

14. The Lord magnified Joshua — This is the fulfilment of the promise in Joshua 3:7. See the note. And they feared him, as they feared Moses — “This was not, indeed, the chief design of the miracle, to exalt the power and authority of Joshua. But as it was of the greatest importance to the people generally that the government of Joshua should be firmly established, it is very properly mentioned as the crowning advantage resulting from it, that he was, as it were, invested with sacred insignia, which produced such veneration among the people that no one dared to despise him.” — Calvin. All the days of his life — Joshua’s life.

15. The Lord spake unto Joshua — The Hebrew having no pluperfect, this may be rendered had spoken. This repetition of what has been previously described is for the purpose of showing how Joshua was magnified, by connecting his agency with the miracle. “The priests did not quit their station till Joshua, who had ordered them thither, ordered them thence; nor did he thus order them until the Lord commanded him: so obedient were all parties to the word of God.” — Scott.

V. 16. Out of Jordan-For being now in the middle, and deepest place of the river, they are most properly said to go up to the land.

16. Ark of the testimony — This was so called because it contained the two tables of testimony. Deuteronomy 31:18; see note on Joshua 3:3. Gesenius renders, ark of the law.

V. 17. The priests-Who stayed contentedly in the river, ‘till God by Joshua called them out.

V. 18. Their place-Returned into their proper channel, according to their natural and usual course.

Verse 18. 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, Joshua 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.

Verse 18. The waters of Jordan returned — They had stood on a heap while the ark was in the river, but came tumbling down when it was removed, which showed to a demonstration that it was to God’s presence with them, and to this only, that they owed this miraculous mercy. “Some have observed here, by way of allusion,” says Henry, “that when the ark, and the priests that bear it,” (the word and ordinance of God and his ministers,) “are removed from any place, the flood-gates are drawn up, the defence is departed, and an inundation of judgments is to be expected. Those that are unchurched will soon be undone: the glory is departed if the ark be taken.”

18. The soles of the priests’ feet were lifted up unto the dry land — Hebrew, plucked up, that is, from the miry bed of the river, which was dry only in the sense of being drained of water. The waters of Jordan returned — As the waters suddenly stopped when the ark was borne into them, and flowed onward again when the ark left the bed of the river, the wonderful miracle must be ascribed to the ark as the instrument, and to God as the efficient cause.

V. 19. The first month-Namely, of Nisan, which wanted but five days of forty years from the time of their coming out of Egypt, which was on the fifteenth day of this month. So punctual is God in the performing of his word, whether promised or threatened. And this day was very seasonable for the taking up of the lambs which were to be used four days after, according to the law, Exodus 12:3,6. Gilgal-A place afterwards so called, Joshua 5:9.

Verse 19. On the tenth day of the first month] As the Israelites left Egypt on the fifteenth day of the first month, A.M. 2513, (see Exodus 14:1-31,) and they entered into Canaan the tenth of the first month, A.M. 2553, it is evident that forty years, wanting five days, had elapsed from the time of their exodus from Egypt to their entrance into the promised inheritance.

Encamped in Gilgal] That is, in the place that was afterwards called Gilgal, see Joshua 5:9; for here the name is given it by anticipation. In Hebrew, lg gal signifies to roll; and the doubling of the root, lglg galgal or gilgal, signifies rolling round and round, or rolling off or away, because, in circumcising the children that had been born in the wilderness, Joshua rolled away, rolled off completely, the reproach of the people. From this time Gilgal became a place of considerable eminence in the sacred history. 1. It was the place where the Israelitish camp rested the first night of their entering into that land which had been promised to their fathers from the days of Abraham. 2. It was the place in which Joshua circumcised all the people who had been born in the wilderness, during the forty years of their wandering, after they left Egypt. 3. It was the place in which Joshua had what we might term his fortified camp, and to which he and his army constantly returned after each of their expeditions against the inhabitants of the land. 4. It appears to have been the place where all the women, children, cattle, and goods, &c., were lodged, probably during the whole of the Canaanitish war. 5. It was the place where they celebrated the first passover they kept in the promised land. 6. It was the place where Saul, the first king of Israel, was proclaimed. 7. There the manna ceased to fall. And, 8. There the ark was fixed till, after the conquest of the country, it was removed to Shiloh.

Gilgal was about ten furlongs from Jericho, and fifty from Jordan: Jericho being on the west, and Jordan on the east, Gilgal being between both. See Josephus, Deuteronomy Bello, &c., lib. v., c. 4, and Calmet on this place. Calmet supposes there was neither city nor town here before the arrival of the Israelites.

Verse 19. On the tenth day of the first month — Namely, of Nisan, which wanted but five days of forty years from the time of their coming out of Egypt, which was on the fifteenth day of this month. So punctual is God in the performing of his word, whether promised or threatened. And this day was very seasonable for the taking up of the lambs which were to be used four days after, according to the law, Exodus 12:3, 6. Gilgal — A place afterward so called, Joshua 5:9.

Ver. 19. The tenth day of the first month; that is, Abib, or about the twenty fifth of April, according to the table. Exodus 12. This was the year in the Julian period, 3263.—The tabernacle, and part of the host pitched that night in Gilgal, two miles from Jericho.

19. The tenth day of the first month — In Joshua 5:10, we learn that the passover, the anniversary of the Exodus, occurred on the fourteenth of the same month, so that there were forty years, wanting four days, between the departure from Egypt and the entrance into Canaan. They did not enter earlier because of their unbelief. Hebrews 3:19. Gilgal — On the significance which the Israelites afterwards attached to this name, see note on Joshua 5:9. According to Josephus, Gilgal was fifty stadia, about six miles, from the Jordan, and ten stadia, exceeding a mile, from Jericho. No trace of the name or site now remains. This Gilgal must be carefully distinguished from another Gilgal in Central Palestine, known by the modern name Jiljilia. See note on Joshua 9:6. Gilgal is noted as the first encampment of Israel in Canaan. Here was the scene of the circumcision, here the first passover was celebrated in the land, and here the manna ceased to fall.

V. 20. In Gilgal-Probably in order, like so many little pillars, to keep up the remembrance of this miraculous benefit.

Verse 20. Those twelve stones] It is very likely that a base of mason-work was erected of some considerable height, and then the twelve stones placed on the top of it; and that this was the case both in Jordan and in Gilgal: for twelve such stones as a man could carry a considerable way on his shoulder, see Joshua 4:5, could scarcely have made any observable altar, or pillar of memorial: but erected on a high base of mason-work they would be very conspicuous, and thus properly answer the end for which God ordered them to be set up.

Verse 20. In Gilgal — Probably in order, like so many little pillars, to keep up the remembrance of this miraculous benefit. Gilgal was situate between Jordan and Jericho, and, according to Josephus, was ten furlongs from the city, and fifty from the river. Joshua had his camp there during all the time that the war lasted, and till the division of the country among the tribes. There the Israelites were circumcised; there they celebrated the passover for the first time in the land of Canaan; and there the tabernacle was erected and fixed, till, Canaan being subdued, they placed it in Shiloh. Gilgal, however, always continued to be a place of importance, as we learn from divers passages of Scripture. See Judges 2:1; 1 Samuel 11:14, and 13:12.

20. Did Joshua pitch in Gilgal — The Hebrew word here rendered pitch is precisely the same as that rendered set up in verse 9, where see note. These twelve memorial stones were here built up by Joshua into a perpetual monument, resting, doubtless, upon a pedestal, to render it more conspicuous. More than six hundred years afterwards the Minor Prophets, Hosea (Hosea 4:15; 9:15; 12:11) and Amos, (Amos 4:4; 5:5,) repeatedly reprove the Jews for going to Gilgal “to multiply transgression;” and Stanley, in his History of the Jewish Church, suggests that this monument came to be regarded with idolatrous veneration, like the worship of the cross among the Papists.

Verse 22. Then ye shall let your children know] The necessity of an early religious education is inculcated through the whole oracles of God. The parents who neglect it have an awful account to give to the Judge of quick and dead.

Verse 22. Ye shall let your children know — We may learn from the injunction given here, and on many other occasions, that it is our indispensable duty to make our children well acquainted with the historical as well as doctrinal truths of religion, from the earliest accounts we have of them in the Holy Scriptures; that by this means a foundation may be laid for their faith, and they may be trained up in the knowledge of God, and of what he has declared to men, and done for them; that from hence they may be led both to love and fear him, and to live to his glory.

Ver. 22. Let your children know. Fathers should recommend religion to their children by telling them how the Lord once raised them up from poverty to riches, from ignorance to knowledge, from sin to holiness, to sit in heavenly places in Christ Jesus.

V. 23. Before us-That is, myself and Caleb, and all of us here present; for this benefit, though done to their fathers, is justly said to be done to themselves, because they were then in their parent’s loins. It greatly magnifies later mercies, to compare them with former mercies; for hereby it appears, that God is the same yesterday, today and forever.

Verse 23. Which he dried up from before us — That is, not only before Joshua himself and Caleb, then alive and present, but before the whole nation of the Israelites. For this benefit done to their fathers is justly said to be done to themselves, both because they were then in their parents’ loins, and because it was intended to redound to their advantage, and that of their posterity, to the latest generations. It greatly magnifies later mercies to compare them with former mercies; so, hereby it appears that God is the same yesterday, to-day, and for ever.

Verse 24. That all the people of the earth might know] It is very likely that xrah ym[ lk col ammey haarets means simply, all the people of this land-all the Canaanitish nations, to whom, by the miracles wrought in behalf of his people, he intended to show his eternal power and Godhead, the excellence of his protection, and the unavailableness of human might against his omnipotence; and the miracles he wrought for this people, in the sight of the heathen, were well calculated to make these things known.

1. GOD intends that his religion should be maintained and propagated in the earth; therefore he has given a revelation of himself to men, that it may be taught in the world; and he particularly requires that parents should be diligent and fervent in teaching their children the knowledge of his name. 2. This is one great use of the ordinances of the Gospel, and the rites of religion. They are all significators of sacred things, and point out matters of infinite importance beyond themselves. 3. A spirit of inquiry is common to every child: the human heart is ever panting after knowledge; and if not rightly directed when young, will, like that of our first mother, go astray after forbidden science. 4. If we wish our children to be happy we should show them where happiness is to be found. If we wish them to be wise, we should lead them unto God by means of his word and ordinances. It is natural for a child to inquire, “What do you mean by this baptism?-by this sacrament?.-by praying-by singing psalms and hymns?” &c. And what fine opportunities do such questions give pious and intelligent parents to instruct their children in every article of the Christian faith, and in every fact on which these articles are established! Oh why is this neglected, while the command of God is before our eyes, and the importance of the measure so strikingly obvious?

JOSHUA

Verse 24. That all the people of the earth might know, &c. — Although this may primarily mean the neighbouring nations, yet there is great reason to think that both this and Exodus 9:16, That my name may be declared throughout all the earth, had a prophetic aspect, and looked to distant ages, even to the end of time, and to all the nations on the face of the earth; to whom these wonderful facts should bear witness of the true God, as well as to the surrounding nations. And when we consider how the Holy Scriptures, the record of these facts, have been already carried into almost every nation, what a forcible evidence they bear with them, how entire they still remain after so many thousands of years, and what probability there is, when the Jews are converted, that they will be made more known in every nation and language, we may see great reason to conclude that these miracles were intended to make known the power of the true God to all nations, as well as to the Israelites; and in fact they do equally declare him to us, as they did to them.

24. All the people of the earth — We need not limit this expression to mean merely the nations of the land of Canaan, for this amazing miracle was doubtless designed to teach impressive lessons of divine power to the nations of all coming ages.