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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 3:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
Rahab, in mentioning to the spies the drying up of the Red Sea (Jos 2:10), the report of which terrified the Canaanites more than anything else, intimates that those on that side the water expected that Jordan, that great defence of their country, would in like manner give way to them. Whether the Israelites had any expectation of it does not appear. God often did things for them which they looked not for, Isa 64:3. Now here we are told,
I.That they came to Jordan and lodged there, Jos 3:1.
Though they were not yet told how they should pass the river, and were unprovided for the passing of it in any ordinary way, yet they went forward in faith, having been told (Jos 1:11) that they should pass it. We must go on in the way of our duty though we foresee difficulties, trusting God to help us through them when we come to them. Let us proceed as far as we can, and depend on divine sufficiency for that which we find ourselves not sufficient for. In this march Joshua led them, and particular notice is taken of his early rising as there is afterwards upon other occasions (Jos 6:12; Jos 7:16; Jos 8:10), which intimates how little he loved his ease, how much he loved his business, and what care and pains he was willing to take in it. Those that would bring great tings to pass must rise early. Love not sleep, lest thou come to poverty. Joshua herein set a good example to the officers under him, and taught them to rise early, and to all that are in public stations especially to attend continually to the duty of their place.
II.That the people were directed to follow the ark.
Officers were appointed to go through the host to give these directions (v. 2), that every Israelite might know both what to do and what to depend upon.
1.They might depend upon the ark to lead them; that is, upon God himself, of whose presence the ark was an instituted sign and token. It seems, the pillar of cloud and fire was removed, else that would have led them, unless we suppose that it now hovered over the ark and so they had a double guide: honour was put upon the ark, and a defence upon that glory. It is called here the ark of the covenant of the Lord their God. What greater encouragement could they have than this, that the Lord was their God, a God in covenant with them? Here was the ark of the covenant; if God be ours, we need not fear any evil. He was nigh to them, present with them, went before them: what could come amiss to those that were thus guided, thus guarded? Formerly the ark was carried in the midst of the camp, but now it went before them to search out a resting-place for them (Num 10:33), and, as it were, to give them livery and seisin of the promised land, and put them in possession of it In the ark the tables of the law were, and over it the mercy-seat; for the divine law and grace reigning in the heart are the surest pledges of God's presence and favour, and those that would be led to the heavenly Canaan must take the law of God for their guide (if thou wilt enter into life keep the commandments) and have the great propitiation in their eye, looking for the mercy of our Lord Jesus Christ unto eternal life.
2.They might depend upon the priests and Levites, who were appointed for that purpose to carry the ark before them. The work of ministers is to hold forth the word of life, and to take care of the administration of those ordinances which are the tokens of God's presence and the instruments of his power and grace; and herein they must go before the people of God in their way to heaven.
3.The people must follow the ark: Remove from your place and go after it,
(1.)As those that are resolved never to forsake it. Wherever God's ordinances are, there we must be; if they flit, we must remove and go after them.
(2.)As those that are entirely satisfied in its guidance, that it will lead in the best way to the best end; and therefore, Lord, I will follow thee whithersoever thou goest. This must be all their car, to attend the motions of the ark, and follow it with an implicit faith. Thus must we walk after the rule of the word and the direction of the Spirit in every thing, so shall peace be upon us, as it now was upon the Israel of God. They must follow the priests as far as they carried the ark, but no further; so we must follow our ministers only as they follow Christ.
4.In following the ark, they must keep their distance, v. 4. They must none of them come within a thousand yards of the ark.
(1.)They must thus express their awful and reverent regard to that token of God's presence, lest its familiarity with them should breed contempt. This charge to them not to come near was agreeable to that dispensation of darkness, bondage, and terror: but we now through Christ have access with boldness.
(2.)Thus it was made to appear that the ark was able to protect itself, and needed not to be guarded by the men of war, but was itself a guard to them. With what a noble defiance of the enemy did it leave all it its friends half a mile behind except the unarmed priests that carried it as perfectly sufficient for its own safety and theirs that fallowed it!
(3.)Thus it was the better seen by those that were to be led by it: That you may know the way by which you must go, seeing it, as it were, chalked out or tracked by the ark. Had they been allowed to come near it, they would have surrounded it, and none would have had the sight of it but those that were close to it; but, as it was put at such a distance before them, they would all have the satisfaction of seeing it, and would be animated by the sight. And it was with good reason that this provision was made for their encouragement: For you have not passed this way heretofore. This had been the character of all their way through the wilderness, it was an untrodden path, but this especially through Jordan. While we are here we must expect and prepare for unusual events, to pass ways that we have not passed before, and much more when we go hence; our way through the valley of the shadow of death is a way we have not gone before, which makes it the more formidable. But, if we have the assurance of God's presence, we need not fear; that will furnish us with such strength as we never had when we come to do a work we never did.
III.They were commanded to sanctify themselves, that they might be prepared to attend the ark; and with good reason:
For tomorrow the Lord will do wonders among you, v. 5. See how magnificently he speaks of God's works: he doeth wonders, and is therefore to be adored, admired, and trusted in. See how intimately acquainted Joshua was with the divine counsels: he could tell before-hand what god would do, and when. See what preparation we must make to receive the discoveries of God's glory and the communications of his grace: we must sanctify ourselves. This we must do when we are to attend the ark, and God by it is about to do wonders among us; we must separate ourselves from all other cares, devote ourselves to God's honour, and cleanse ourselves from all filthiness of flesh and spirit. The people of Israel were now entering into the holy land, and therefore must sanctify themselves. God was about to give them uncommon instances of his favour, which by meditation and prayer they must compose their minds to a very careful observation of, that they might give God the glory, and take to themselves the comfort, of these appearances.
IV.The priests were ordered to take up the ark and carry it before the people, v.
6. It was the Levites' work ordinarily to carry the ark, Num 4:15. But on this great occasion the priests were ordered to do it. And they did as they were commanded, took up the ark, and did not think themselves disparaged, went before the people, and did not thing themselves exposed; the ark they carried was both their honour and their defence. And now we may suppose that prayer of Moses used, when the ark set forward (Num 10:35), Rise up, Lord and let they enemies be scattered. Magistrates are here instructed to stir up ministers to their work, and to make use of their authority for the furtherance of religion. Ministers must likewise learn to go before in the way of God, and not to shrink nor draw back when dangers are before them. They mus expect to be most struck at, but they know whom they have trusted.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But Jesus [Joshua], son of Nave [Nun], was a type of him in many things; for when he began to rule the people, he began from the Jordan; thence also did Christ begin to preach the gospel after he was baptized. The son of Nave [Nun] appoints the twelve to divide the inheritance;2 and Jesus sends forth the twelve apostles, heralds of truth, into the whole world. He who was the type saved Rahab, the harlot, who had believed;4 the true Jesus … says, Behold: “the publicans and the harlots are entering the kingdom of God before you.” With but a shout, the walls of Jericho collapsed in the time of the type;6 and because of these words of Jesus, “There will not be left here one stone upon another,” the temple of the Jews just opposite us is fallen; not that this sentence was the cause of its ruin, but rather the sin of the transgressors.
I will pass to Joshua the son of Nun, who was previously called Ause, or better, as in the Hebrew, Hoshea, that is, Savior. For he, according to the epistle of Jude, saved the people of Israel and led them forth out of Egypt and brought them into the land of promise.
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Summary
Joshua 3:1 marks the pivotal moment when the Israelites, under the decisive leadership of Joshua, transition from their final encampment in the plains of Moab at Shittim to the banks of the Jordan River. This verse encapsulates the diligent preparation and strategic positioning of the entire nation, poised on the threshold of the Promised Land, anticipating the miraculous divine intervention that will enable their entry and the ultimate fulfillment of God's ancient covenant promises to Abraham, Isaac, and Jacob.
CONTEXT
Exposition and Analysis
Key Word Analysis
From the root meaning "Jehovah-saved" or "the Lord is salvation," Joshua's name itself is profoundly significant, foreshadowing his role as the one chosen by God to lead Israel into the Promised Land. He is not merely a military commander but God's appointed deliverer, whose very name points to divine rescue and provision, a theme that will be powerfully demonstrated in the miraculous crossing of the Jordan.
This verb conveys more than just the time of day; it implies earnestness, diligence, urgency, and a proactive readiness to act, particularly in response to a divine command or significant event. Joshua's "early rising" signals his focused determination and commitment to leading the people in obedience to God's will, setting a tone of purposeful action and demonstrating his exemplary leadership. It suggests a deliberate and immediate response to God's directive.
Derived from a root meaning "to descend," the Jordan River is the primary natural barrier separating the wilderness from the Promised Land. Its crossing represents the final, formidable obstacle to be overcome by divine power, signifying the entrance into the inheritance God had promised. More than just a geographical feature, it becomes a symbol of God's power to make a way where there is no humanly possible path.
Verse Breakdown
"¶ And Joshua rose early in the morning;"
This opening phrase immediately establishes Joshua's diligent and decisive leadership. His "early rising" is not merely a detail of time but an indicator of his readiness, earnestness, and commitment to fulfilling God's directives. It sets the tone for the disciplined and purposeful movement of the entire nation under his command, highlighting his proactive obedience and the urgency of the divine commission.
"and they removed from Shittim,"
This clause describes the physical relocation of the entire Israelite camp. The act of "removing" signifies a definitive departure from their last encampment in the plains of Moab. Given Shittim's association with past spiritual failures (Baal-Peor), this movement is not just geographical but also deeply symbolic—a turning away from a place of disobedience and a turning towards a new chapter of faithfulness and divine promise, leaving behind the wilderness era.
"and came to Jordan, he and all the children of Israel,"
This emphasizes the unified and comprehensive nature of the movement. Under Joshua's direct leadership, the entire nation, "all the children of Israel," arrives at the Jordan River. This river represents the final, significant natural barrier to the Promised Land, underscoring the magnitude of the impending divine intervention required for their entry. The collective arrival highlights the corporate nature of God's covenant with His people and their shared destiny.
"and lodged there before they passed over."
The act of "lodging" indicates a deliberate pause or encampment at the river's edge, rather than an immediate crossing. This period of waiting (which we learn in Joshua 3:2 was three days) was crucial for preparation, consecration (Joshua 3:5), and the reception of further divine instructions. It builds anticipation for the miraculous event to come, underscoring God's precise timing and the necessity of the people's readiness and faith.
Literary Devices
Foreshadowing is prominently employed in this verse, as the encampment at the Jordan riverbank clearly anticipates the miraculous crossing that will follow, powerfully echoing the Red Sea event in Exodus 14. The seemingly ordinary act of "lodging there" effectively builds Suspense, creating an atmosphere of eager expectation for the divine intervention that is about to unfold. The journey from Shittim to the Jordan functions as powerful Symbolism; Shittim, a place associated with past sin and rebellion, represents the wilderness era and its failures, while the Jordan, the threshold to the Promised Land, symbolizes new beginnings, divine promise, and the imminent fulfillment of God's covenant. The phrase "rose early in the morning" is a recurring biblical Motif often signifying earnestness, diligence, and readiness for divine action, adding a layer of Narrative Pacing that signals the urgency and importance of the events to come.
Theological and Thematic Connections
Joshua 3:1 is a profound testament to God's unwavering faithfulness to His covenant promises, even after decades of wilderness wandering and instances of Israel's rebellion. The movement from Shittim to the Jordan signifies God's active leading of His people into their inheritance, demonstrating that His purposes will be fulfilled regardless of human obstacles. It highlights the principle that divine intervention often follows human obedience and diligent preparation. Joshua's "early rising" exemplifies the kind of responsive leadership and readiness God seeks from His servants, positioning the entire nation to receive and participate in His miraculous work. The impending crossing of the Jordan, a formidable natural barrier, underscores that God's power is not limited by circumstances, and He alone makes a way where there appears to be none, solidifying His sovereignty over creation and history and reaffirming His covenant loyalty.
Reflection and Application
Joshua 3:1 offers timeless lessons for believers today. Just as Israel was called to leave behind the "Shittims" of their past—places or patterns of sin, stagnation, or spiritual failure—we too are called to forsake old ways and press forward into God's new purposes for our lives. Joshua's diligence in "rising early" serves as a powerful reminder of the importance of intentionality, readiness, and proactive obedience in our spiritual journey. Significant spiritual breakthroughs and the fulfillment of God's promises in our lives often require us to position ourselves in anticipation, preparing our hearts and minds for His next move. We are encouraged to trust God's timing, even when it involves a period of waiting at the "Jordan"—a seemingly insurmountable obstacle—knowing that He will make a way for us to enter into the "Promised Land" of His blessings and purposes. This verse calls us to move forward in faith, leaving behind what hinders us, and diligently preparing for the miraculous work God desires to do in and through us, confident in His faithfulness to complete what He has started.
Questions for Reflection
FAQ
Why did Joshua and the Israelites "lodge there" before crossing?
The act of lodging at the Jordan's bank was a crucial period of waiting and preparation, demonstrating God's precise timing and the need for the people's readiness. It wasn't an immediate crossing, but a strategic pause (likely three days, as indicated in Joshua 3:2) during which the people were commanded to consecrate themselves (Joshua 3:5). This pause built anticipation, allowed for the priests to prepare the Ark of the Covenant, and underscored that the crossing would be a divinely orchestrated miracle, not a human feat. It also served as a moment for the entire nation to witness and remember God's mighty power, much like the crossing of the Red Sea (Exodus 14), thereby strengthening their faith for the challenges ahead.
What is the significance of moving from Shittim?
Shittim, located in the plains of Moab, was the notorious site of Israel's grievous sin with the Moabite women and the worship of Baal-Peor (Numbers 25:1-9). Moving from Shittim is deeply symbolic. It represents leaving behind a place associated with past disobedience, moral failure, and the wilderness generation's rebellion. This departure signifies a spiritual cleansing and a turning towards renewed covenant faithfulness as the new generation prepares to enter the Promised Land. It emphasizes a definitive break from the failures of the past and a readiness for God's new work and the fulfillment of His promises, highlighting a fresh start and a commitment to holiness.
Christ-Centered Fulfillment
Joshua 3:1, with its depiction of Israel poised at the Jordan, powerfully foreshadows the greater spiritual journey and the ultimate fulfillment found in Jesus Christ. Just as Joshua, whose Greek name is the equivalent of Jesus, led Israel into the earthly Promised Land, Jesus is the true and greater Joshua who leads His people into their spiritual inheritance. The crossing of the Jordan, a formidable barrier overcome by divine power, prefigures Christ's victory over sin and death, which were the ultimate barriers to our true spiritual "Promised Land"—eternal life and communion with God. Our "Shittim" is the old life of sin and rebellion, which we are called to leave behind through repentance and faith in Christ (2 Corinthians 5:17). Through His sacrificial death and resurrection, Jesus has "passed over" the Jordan of death, opening the way for all who believe to enter into the rest and inheritance prepared for them (Hebrews 4:9-10). He is the one who goes before us, making a way through the impossible, leading us not into an earthly Canaan, but into the heavenly city, the New Jerusalem (Revelation 21:1-4), secured by His blood and the indwelling of His Spirit (Ephesians 1:13-14).