John Calvin Commentary Joshua 3

And Joshua rose early, etc. We must remember, as I previously explained, that Joshua did not move his camp until the day after the spies had returned. After hearing their report, he gave orders through the officers that they should collect their supplies, for three days later they were to cross the Jordan. His rising in the morning, therefore, does not refer simply to their return, but rather to the issuing of his proclamation. When the three days were completed, the officers were again sent through the camp to inform the people of the method of crossing.

Although these events are mentioned separately, it is easy to follow the thread of the narrative. But before it was publicly announced how he was to open a way for the people, the crowd spread out on the riverbank was exposed to some degree of confusion.

It is true there were fords by which the Jordan could be crossed. But the waters were then swollen and had overflowed, so that they could easily prevent even men entirely without baggage from crossing. Therefore, there was no hope that women and children, with the animals and the rest of the baggage, could be transported to the other bank. That they calmly wait for the outcome in such apparently desperate circumstances—an outcome that was doubtful and incomprehensible to them—is an example of faithful obedience. This proved how unlike they were to their fathers, who, on the slightest occasions, gave way to unrest and railed against the Lord and against Moses. This change was not produced without the special agency of the Holy Spirit.

And it came to pass after three days, etc. That is, three days after their departure had been indicated. For they did not stop at the bank longer than one night. But as the period of three days had previously been set for crossing, and they had no hope of being able to accomplish it, Joshua now exhorts them to disregard obstacles and difficulties, and to focus on the power of God.

For although the form of the miracle is not yet explained, yet when the ark of the covenant is brought forward like a banner to guide the way, it was natural to infer that the Lord was preparing something unusual. And while they are kept in suspense, their faith is again tested by a serious trial; for it was an example of rare virtue to give implicit obedience to the command, and thus follow the ark, while they were obviously unaware of the outcome.

This, indeed, is the special characteristic of faith: not to curiously inquire what the Lord is to do, nor to subtly dispute how what He declares can possibly be done, but to cast all our anxieties upon His providence and, knowing that His power, on which we may rest, is boundless, to raise our thoughts above the world, and embrace by faith what we cannot comprehend by reason.

Yet there shall be a space, etc. As the younger Levites, whose province it was to carry the ark (Numbers 4:15), were strictly forbidden to touch it, or even to look at it, when uncovered, it is not surprising that the common people were not allowed to approach within a considerable distance of it.

The dignity of the ark, therefore, is declared when the people are ordered to attest their veneration by leaving a long interval between themselves and it. And we know what happened to Uzzah (2 Samuel 6:6–7), when seeing it shaken by restive oxen, he with inconsiderate zeal extended his hand to support it.

For although God invites us familiarly to Himself, yet faithful trust, so far from producing security and boldness, is, on the contrary, always coupled with fear. In this way the ark of the covenant was, indeed, a strong and pleasant pledge of the divine favor, but, at the same time, had an awe-inspiring majesty, well fitted to subdue carnal pride. This humility and modesty, moreover, had the effect of exercising their faith by preventing them from confining the grace of God within too narrow limits, and reminding them that, though they were far distant from the ark, the divine power was always near.

At the end of the verse, it is shown how necessary it was for them to be divinely guided along an unknown way, so that anxiety and fear might keep them under the protection of the ark.

And Joshua said, etc. Some unusual display of divine power in bringing assistance needed to be shown, so that the reluctance arising from hesitation would not cause delay; and yet, so that the Israelites might depend solely on God's counsel, Joshua does not yet clearly explain the specific nature of the miracle, unless, indeed, we interpret what follows shortly after as part of the same context.

In this lies the true test of faith: to rely so much on God's counsel that one does not keep inquiring too anxiously about the method or the outcome. Since the word קדש sometimes means to prepare, and sometimes to sanctify, and either meaning is suitable, I thought it best to leave the choice open.

For faith prepares us to perceive God's work; and in those times, when God revealed Himself more directly to people, they consecrated themselves by a solemn ritual. Thus we see how Moses, when the Law was proclaimed, sanctified the people as God had commanded. The view held by some commentators, that the people were commanded to purify themselves from defilements merely so that nothing would hinder their crossing of the Jordan, seems too narrow.

And Joshua spoke to the priests, etc. It is probable that the priests were informed why God wanted the ark to go before them, so they would be more prepared to carry out the command, since the whole people were immediately afterward made aware of the intended division of the waters. Since the officers had previously announced in the camp that the people were to follow the ark of the covenant, the priests could not possibly have been unaware of the duty they were to perform. For it had been clearly stated that they were to be leaders or standard-bearers.

But when all were ready, Joshua publicly revealed the divine message he had received. For it would have been unfitting to reveal God's favor more clearly to the common people than to the priests. It is added, however, immediately afterward, that the people were made aware of the miracle.

I conclude, therefore, that after the priests had been kept in suspense for some time, along with the multitude, the Lord, upon confirming the obedience of all, publicly declared what He was going to do. First, then, it is related that Joshua commanded the priests to carry the ark before the people; and secondly, so that no one would think he was making the attempt randomly or on his own initiative, the promise he had been given to support his command was also mentioned.

But although it is not then clearly stated that the course of the Jordan would be stopped, yet, from the words Joshua used to the people, we may infer that the Lord spoke in more detail and explained more clearly what He had decided to do. For Joshua did not mention anything that he had not previously learned from the mouth of God Himself. Indeed, before he mentions the matter at all, he tells them to hear the words of the Lord, and thus begins by stating that he has God's authority for what he is about to say.