TRV
Translation
American Standard Version
Joshua therefore commanded the priests, saying, Come ye up out of the Jordan.
World English Bible Messianic
Joshua therefore commanded the priests, saying, “Come up out of the Jordan!”
Young's Literal Translation
And Joshua commandeth the priests, saying, `Come ye up out of the Jordan.'
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In the KJVVerse 5,928 of 31,102
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Commentary on Joshua 4 verses 10–19
10 ¶ For the priests which bare the ark stood in the midst of Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over.
11 And it came to pass, when all the people were clean passed over, that the ark of the LORD passed over, and the priests, in the presence of the people.
12 And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them:
13 About forty thousand prepared for war passed over before the LORD unto battle, to the plains of Jericho.
14 On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.
15 And the LORD spake unto Joshua, saying,
16 Command the priests that bear the ark of the testimony, that they come up out of Jordan.
17 Joshua therefore commanded the priests, saying, Come ye up out of Jordan.
18 And it came to pass, when the priests that bare the ark of the covenant of the LORD were come up out of the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before.
19 And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.
The inspired historian seems to be so well pleased with his subject here that he is loth to quit it, and is therefore very particular in his narrative, especially in observing how closely Joshua pursued the orders God gave him, and that he did nothing without divine direction, finishing all that the Lord had commanded him (v. 10), which is also said to be what Moses commanded. We read not of any particular commands that Moses gave to Joshua about this matter: the thing was altogether new to him. It must therefore be understood of the general instructions Moses had given him to follow the divine direction, to deliver that to the people which he received of the Lord, and to take all occasions to remind them of their duty to God, as the best return for his favours to them. This which Moses, who was now dead and gone, had said to him, he had in mind at this time, and did accordingly. It is well for us to have the good instructions that have been given us ready to us when we have occasion for them.
I. The people hasted and passed over, v. 10. 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 an account was given of their passing over (v. 1), yet here it is repeated for the sake of this circumstance, which was to be added, that they passed over in haste, either because Joshua by their officers ordered them to make haste, for it was to be but one day's work and they must not leave a hoof behind, or perhaps it was their own inclination that hastened them. 1. Some hasted because they were not able to trust God. They were afraid the waters should return upon them, being conscious of guilt, and diffident of the divine power and goodness. 2. Others because they were not willing to tempt God to continue the miracle longer than needs must, nor would they put the patience of the priests that bor the ark too much to the stretch by unnecessary delay. 3. Others because they were eager to be in Canaan, and would thus show how much they longed after that pleasant land. 4. Those that considered least, yet hasted because others did. He that believeth doth not make haste to anticipate God's counsels, but he makes haste to attend them, Isa 28:16.
II. The two tribes and a half led the van, Jos 4:12, Jos 4:13. So they had promised when they had their lot given them on that side Jordan, Num 32:27. And Joshua had lately reminded them of their promise, Jos 1:12-15. It was fit that those who had the first settlement should be the first in the encounter of difficulties, the rather because they had not the incumbrance of families with them as the other tribes had, and they were all chose men, and fit for service, ready armed. It was a good providence that they had so strong a body to lead them on, and would be an encouragement to the rest. And the two tribes had no reason to complain: the post of danger is the post of honour.
III. When all the people had got clear to the other side, the priests with the ark came up out of Jordan. This, one would think, should have been done of course; their own reason would tell them that now there was no more occasion for them, and yet they did not stir a step till Joshua ordered them to move, and Joshua did not order them out of Jordan till God directed him to do so, Jos 4:15-17. so observant were they of Joshua, and he of God, which was their praise, as it was their happiness to be under such good direction. How low a condition soever God may at any time bring his priests or people to, let them patiently wait, till by his providence he shall call them up out of it, as the priests here were called to come up out of Jordan, and let them not be weary of waiting, while they have the tokens of God's presence with them, even the ark of the covenant, in the depth of their adversity.
IV. As soon as ever the priests and the ark had come up out of Jordan, the waters of the river, which had stood on a heap, gradually flowed down according to their nature and usual course, and soon filled the channel again, v. 18. This makes it yet more evident that the stop which had now been given to the river was not from any secret natural cause, but purely from the power of God's presence, and for the sake of his Israel; for when Israel's turn was served, and the token of God's presence was removed, immediately the water went forward again; so that if it be asked, What ailed thee, O Jordan! that thou wast driven back? It must be answered, It was purely in obedience to the God of Israel, and in kindness to the Israel of God. There is therefore none like unto the God of Jeshurun; happy also art thou, O Israel! who is like unto thee, O people? Some observe here, by way of allusion, that when the ark, and the priests that bor it, are removed from any place, the flood-gates are drawn up, the defence has departed, and an inundation of judgments is to be expected shortly. Those that are unchurched will soon be undone. The glory has departed if the ark is taken.
V. Notice is taken of the honour put upon Joshua by all this (v. 14): On that day the Lord magnified Joshua, both by the fellowship he admitted him to with himself, speaking to him upon all occasions and being ready to be consulted by him, and by the authority he confirmed him in over both priests and people. Those that honour God he will honour, and when he will magnify a man, as he had said he would magnify Joshua (Jos 3:7), he will do it effectually. Yet it was not for Joshua's sake only that he was thus magnified, but to put him in a capacity of doing so much the more service to Israel, for hereupon they feared him as they feared Moses. Se here what is the best and surest way to command the respect of inferiors, and to gain their reverence and observance, not by blustering and threatening, and carrying it with a high hand, but by holiness and love, and all possible indications of a constant regard to their welfare, and to God's will and honour. Those are feared in the best manner, and to the best purpose, who make it to appear that God is with them, and that they set him before them. Those that are sanctified are truly magnified, and are worthy of double honour. Favourites of heaven should be looked on with awe.
VI. An account is kept of the time of this great event (v. 19): it was on the tenth day of the first month, just forty years since they came out of Egypt, wanting five days. God had said in his wrath that they should wander forty years in the wilderness, but, to make up that forty, we must take in the first year, which was then past, and had been a year of triumph in their deliverance out of Egypt, and this last, which had been a year of triumph likewise on the other side Jordan, so that all the forty were not years of sorrow; and at last he brought them into Canaan five days before the forty years were ended, to show how little pleasure God takes in punishing, how swift he is to show mercy, and that for the elects' sake the days of trouble are shortened, Mat 24:22. God ordered it so that they should enter Canaan four days before the annual solemnity of the passover, and on the very day when the preparation for it was to begin (Exo 12:3), because he would have their entrance into Canaan Graced and sanctified with that religious feast, and would have them then to be reminded of their deliverance out of Egypt, that, comparing them together, God might be glorified as the Alpha and Omega of their bliss.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–19. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 4:17 marks the precise moment of divine orchestration and human obedience that concludes Israel's miraculous passage through the Jordan River. This pivotal command from Joshua to the priests, instructing them to ascend from the riverbed, instantaneously triggers the return of the Jordan's waters to their natural course. It signifies the completion of a profound display of God's power and unwavering faithfulness, underscoring the critical interplay between divine timing and the necessity of immediate human compliance in the unfolding of God's redemptive plan for His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in Joshua 4:17 employs several powerful literary devices that enhance its theological and narrative impact. The entire narrative of the Jordan crossing functions as a Narrative Climax, building suspense from the initial command to cross, through the miraculous parting of the waters, to this precise moment of their return. The Divine Command is central, with Joshua acting as God's instrument, emphasizing the direct and immediate link between divine instruction and natural phenomena. The Symbolism of the Jordan River itself is profound; it represents the final, formidable barrier to the Promised Land, and its miraculous parting symbolizes God's absolute power to overcome all obstacles for His people. The Ark of the Covenant, held by the priests, serves as a potent Symbol of God's active presence, covenant faithfulness, and leadership, preceding and securing the path for His people. The use of Direct Speech ("Come ye up out of Jordan") lends immediacy and authority to Joshua's command, highlighting the directness of God's communication through His chosen leader. The narrative also employs Repetition of themes like God's power, faithfulness, and the importance of remembrance, reinforcing their significance for Israel's identity and future generations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 4:17 is a powerful theological statement about God's absolute sovereignty over creation and His unwavering faithfulness to His covenant promises. The precise timing of the waters' return, directly tied to the priests' obedience, underscores that God's miraculous intervention is not random but meticulously orchestrated according to His divine will and purpose. This event served as a profound object lesson for Israel, teaching them to trust in God's appointed leadership and to obey His commands without hesitation, knowing that their actions, even seemingly small ones like stepping out of a riverbed, can be pivotal in the unfolding of His grand plan. It also highlights the theme of God's presence (symbolized by the Ark) leading His people through seemingly insurmountable obstacles into their inheritance, a pattern seen throughout biblical history, affirming His active involvement in the lives of His covenant people.
REFLECTION AND APPLICATION
Joshua 4:17 offers profound insights for contemporary believers concerning the nature of faith, obedience, and divine timing. Just as the priests were called to step out of the miraculously dry riverbed, we too are often called to step out of situations where God has sustained us, trusting that His provision and guidance will continue in the next phase of our journey. This verse reminds us that God's miracles are often sustained by His specific instructions and cease when His purpose for that particular manifestation is complete. Our role is not to cling to the miracle itself, but to obey the One who performs it, moving forward in faith. It encourages us to recognize God's hand in transitional moments, trusting His appointed leaders (whether spiritual or otherwise, as long as they align with His will), and remembering His past faithfulness as we navigate new challenges and enter new "promised lands" in our lives. Our obedience, even in seemingly small acts, can be the precise trigger for God's next move, leading us into His greater purposes and blessings, and deepening our reliance on His perfect timing.
Questions for Reflection
FAQ
Why was it important for the priests to "come up" at that specific moment?
Answer: It was crucial for the priests to "come up" at that specific command because their presence, bearing the Ark of the Covenant, was the divinely appointed trigger for the miraculous holding back of the Jordan's waters. Joshua 3:13 explicitly states that as soon as the soles of the priests' feet rested in the Jordan, the waters would be cut off. Therefore, their departure was the exact signal for the waters to return to their course. This demonstrated God's absolute control over creation and the precise nature of His commands, emphasizing that the miracle was sustained by His will and ceased at His exact timing, not by natural means. It also underscored the necessity of complete and immediate obedience to God's instructions, conveyed through Joshua, thereby validating his leadership and confirming God's active presence among His people.
CHRIST-CENTERED FULFILLMENT
The crossing of the Jordan River, culminating in Joshua 4:17, serves as a profound Old Testament type pointing to the greater work of Christ. Just as the Ark of the Covenant, symbolizing God's presence, led Israel through the waters into the earthly Promised Land, so too does Christ, the ultimate presence of God among us (John 1:14), lead His people through the waters of judgment and into the true spiritual promised land of salvation and new life. The miraculous parting of the Jordan foreshadows Jesus' decisive victory over sin and death, which were formidable barriers separating humanity from God. Through His atoning death and glorious resurrection, Christ has opened a new and living way for us (Hebrews 10:19-20), allowing us to "come up" out of the old life of sin and enter into a new covenant reality. The command to "come ye up" can be seen as an invitation to resurrection life in Christ, where we are raised with Him to walk in newness of life (Romans 6:4). He is our true Joshua (whose name is the Greek equivalent of Jesus), leading us not into an earthly inheritance, but into the eternal inheritance secured by His perfect sacrifice and triumph (Hebrews 4:8-10). The memorial stones, set up to remember God's faithfulness and mighty acts, find their ultimate fulfillment in the Lord's Supper, where believers remember Christ's body broken and blood shed, the ultimate act of God's faithfulness that users us into the Kingdom of God and provides a perpetual testimony of His saving work (1 Corinthians 11:23-26).