Joshua 3:4
Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore.
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Joshua 3:4

It was eminently true of Israel that they had ‘not passed this way heretofore,’ inasmuch as the path which was opening before them, through the oozy bed of the river, had never been seen by human eye, nor trodden by man’s foot. Their old leader was dead. There were only two of the whole host that had ever been out of the desert in their lives. They had a hard task before them. Jericho lay there, gleaming across the plain, among the palm-trees, backed by the savage cliffs, up the passes in which they would have to fight their way. So that we need not wonder that, over and over again, in these early chapters of this book, the advice in reiterated, ‘Be of good courage. Be strong and fear not!’ They needed special guidance, and they received very special guidance, and my text tells us what they had to do, in order to realise the full blessing and guidance that was given them. ‘Let there be a space of 2000 cubits by measure between you and the ark’-three-quarters of a mile or thereabouts-’do not press close upon the heels of the bearers, for you will not be able to see where they are going if you crowd on them. Be patient. Let the course of the ark disclose itself before you try to follow it, that ye may know the way by which ye must go, for ye have not passed this way heretofore.’

I. Note the untrodden path.

I suppose that most of us have to travel a very well-worn road, and that our course, in the cases of all except those in early life, is liker that of a millhorse than an untrodden path. Most of us are continually treading again in the prints of our own footsteps. A long, weary stretch of monotonous duties, and the repetition of the same things to-day that we did yesterday is the destiny of most of us.

Some of us, perhaps, may be standing upon the verge of some new scenes in our lives. Some of you young people may have come up to a great city for the first time to carve out a position for yourselves, and are for the first time encompassed by the temptations of being unknown in a crowd. Some of you may be in new domestic circumstances, some with new sorrows, or tasks, or difficulties pressing upon you, calling for wisdom and patience. It is quite likely that there may be some who, in the most prosaic and literal sense of the words, are entering on a path altogether new and untrodden. But they will be in the minority, and for the most of us the days that were full of new possibilities are at an end, and we have to expect little more than the monotonous repetition of the habitual, humdrum duties of mature life. We have climbed the winding paths up the hill, and most of us are upon the long plateau that stretches unvaried, until it begins to dip at the further edge. And some of us are going down that other side of the hill.

But whatever may be the variety in regard to the mere externals of our lives, how true it is about us all that even the most familiar duties of to-day are not quite like the same duties when they had to be done yesterday; and that the path for each of us-though, as we go along, we find in it nothing new-is yet an untrodden path! For we are not quite the same as we were yesterday, though our work may be the same, and the difference in us makes it in some measure different.

But what mainly makes even the most well-beaten paths new at the thousandth time of traversing them is our ignorance of what may be waiting round the next turn of the road. The veil that hangs before and hides the future is a blessing, though we sometimes grumble at it, and sometimes petulantly try to make pinholes through it, and peep in to see a little of what is behind it. It brings freshness into our lives, and a possibility of anticipation, and even of wonder and expectation, that prevents us from stagnating. Even in the most habitual repetition of the same tasks ‘ye have not passed this way heretofore.’ And life for every one of us is still full of possibilities so great and so terrible that we may well feel that the mist that covers the future is a blessing and a source of strength for us all.

Our march through time is like that of men in a mist, in which things loom in strangely distorted shapes, unlike their real selves, until we get close up to them, and only then do we discover them.

So for us all the path is new and unknown by reason of the sudden surprises that may be sprung upon us, by reason of the sudden temptations that may start up at any moment in our course, by reason of the earthquakes that may shatter the most solid-seeming lives, by reason of the sudden calamities that may fall upon us. The sorrows that we anticipate seldom come, and those that do come are seldom anticipated. The most fatal bolts are generally from the blue. One flash, all unlooked for, is enough to blast the tree in all its leafy pride. Many of us, I have no doubt, can look back to times in our lives when, without anticipation on our parts, or warning from anything outside of us, a smiting hand fell upon some of our blessings. The morning dawned upon the gourd in full vigour of growth, and in the evening it was stretched yellow and wilted upon the turf. Dear brethren, anything may come out of that dark cloud through which our life’s course has to pass, and there are some things concerning which all that we know is that they must come.

These are very old threadbare thoughts; I dare say you think it was not worth your while to come to hear them, nor mine to speak them; but if we would lay them to heart, and realise how true it is about every step of our earthly course that ‘ye have not passed this way heretofore,’ we should complain less than we do of the weariness and prosaic character of our commonplace lives, and feel that all was mystical and great and awful; and yet most blessed in its possibilities and its uncertainties.

II. Note, again, the guiding ark.

It was a new thing that the ark should become the guide of the people. All through the wilderness, according to the history, it had been carried in the centre of the march, and had had no share in the direction of the course. That had been done by the pillar of cloud. But, just as the manna ceased when the tribes got across the Jordan and could eat the bread of the land, the miracle ending and they being left to trust to ordinary means of supply at the earliest possible moment, so there ensued an approximation to ordinary guidance, which is none the less real because it is granted without miracle. The pillar of cloud ceased to move before the people in the crossing of the Jordan, and its place was taken by the material symbol of the presence of God, which contained the tables of the law as the basis of the covenant. And that ark moved at the commandment of the leader Joshua, for he was the mouthpiece of the divine will in the matter. And so when the ark moved at the bidding of the leader, and became the guide of the people, there was a kind of a drop down from the pure supernatural of the guiding pillar.

For us a similar thing is true. Jesus Christ is the true Ark of God. For what was the ark? the symbol of the divine Presence; and Christ is the reality of the divine Presence with men. The whole content of that ark was the ‘law of the Lord,’ and Jesus Christ is the embodied law of the present God. The ark was the sign that God had entered into this covenant with these people, and that they had a right to say to Him, ‘Thou art our God, and we are Thy people,’ and the same double assurance of reciprocal possession and mutual delight in possession is granted to us in and through Jesus Christ our Lord.

So He becomes the guiding Ark, the Shepherd of Israel. His presence and will are our directors. The law, which is contained and incorporated in Him, is that by which we are to walk. The covenant which He has established in His own blood between God and man contains in itself not only the direction for conduct, but also the motives which will impel us to walk where and as He enjoins.

And so, every way we may say, by His providences which He appoints, by His example which He sets us, by His gracious word in which He sums up all human duties in the one sweet obligation, ‘Follow Me,’ and even more by His Spirit that dwells in us, and whispers in our ears, ‘This is the way; walk ye in it,’ and enlightens every perplexity, and strengthens all feebleness, and directs our footsteps into the way of peace; that living and personal Ark of the covenant of the Lord of the whole earth is still the guide of waiting and docile hearts. Jesus Christ’s one word to us is, ‘If any man serve Me, let him follow Me. And where I am’-of course, seeing he is a follower-’there shall also My servant be.’

The one Pattern for us, the one Example that we need to follow, the one Strength in our perplexities, the true Director of our feet, is that dear Lord, if we will only listen to Him. And that direction will be given to us in regard to the trifles, as in regard to the great things of our lives.

III. And so the last thought that is here is the watchful following.

‘Come not near unto it, that ye may know the way by which ye ought to go.’ In a shipwreck, the chances are that the boats will be swamped by the people scrambling into them in too great a hurry. In the Christian life most of the mistakes that people make arise from their not letting the ark go far enough ahead of them before they gather up their belongings and follow it. An impatience of the half-declared divine will, a running before we are sent, an acting before we are quite sure that God wills us to do so-and-so, are at the root of most of the failures of Christian effort, and of a large number of the miseries of Christian men. If we would only have patience! Three-quarters of a mile the ark went ahead before a man lifted a foot to follow it, and there was no mistake possible then.

Now do not be in a hurry to act. ‘Raw haste’ is ‘half-sister to delay.’ We are all impatient of uncertainty, either in opinion or in conduct; but if you are not quite sure what God wants you to do, you may be quite sure that He does not at present want you to do anything. Wait till you see what He does wish you to do. Better, better far, to spend hours in silent-although people that know nothing about what we are doing may call it indolent-waiting for the clear declaration of God’s will, than to hurry on paths which, after we have gone on them far enough to make it a mortification and a weariness to turn back, we shall find out to have been not His at all, but only our own mistakes as to where the ark would have us go.

And that there may be this patience the one thing needful-as, indeed, it is the one thing needful for all strength of all kinds in the Christian life-is the rigid suppression of our own wills. That is the secret of goodness, and its opposite is the secret of evil. To live by my own will is to die. Nothing but blunders, nothing but miseries, nothing but failures, nothing but remorse, will be the fruit of such a life. And a great many of us who call ourselves Christians are not Christians in the sense of having Christ’s will for our absolute law, and keeping our own will entirely in subordination thereto. As is the will, so is the man, and whoever does not bow himself absolutely, and hush all the babble of his own inclinations and tastes and decisions, in order that that great Voice may speak, has small chance of ever walking in the paths of righteousness, or finding that his ways please the Lord.

Suppress your own wills, dwell near God, that you may hear His lightest whisper. ‘I will guide thee with Mine eye.’ What is the use of the glance of an eye if the man for whom it is meant is half a mile off, and staring about him at everything except the eye that would guide? And that is what some of us that call ourselves Christian people are. God might look guidance at us for a week, and we should never know that He was doing it; we have so many other things to look after. And we are so far away from Him that it would need a telescope for us to see His face. ‘I will guide thee with Mine eye.’ Keep near Him, and you will not lack direction.

And so, dear brethren, if we stay ourselves on, and wait patiently for, Him, and are content to do what He wishes, and never to run without a clear commission, nor to act without a full conviction of duty, then the old story of my text will repeat itself in our daily life, as well as in the noblest form in the last act of life, which is death. The Lord will move before us and open a safe, dry path for us between the heaped waters; and where the feet of our great High Priest, bearing the Ark of the Covenant of the Lord, stood, amidst the slime and the mud, we may plant our firm feet on the stones that He has left there. And so the stream of life, like the river of death, will be parted for Christ’s followers, and they will pass over on dry ground, ‘until all the people are passed clean over Jordan.’

Joshua 3:4. There shall be a space between you and it — Thus it was made to appear that the ark 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 its friends far behind, save the unarmed priests that carried it, as perfectly sufficient for its own safety and theirs that followed it. Two thousand cubits — A thousand yards, at which distance from it the Israelites seem to have been encamped in the wilderness. And because they generally went from their tents to the ark to worship God, especially on the sabbath days, hence it hath been conceived that a sabbath day’s journey reached only to two thousand cubits. But that may be doubted; for those who encamped nearest the ark were at that distance from it, and came so far; but the rest were farther from it, and their sabbath day’s journey was considerably longer. Come not near unto it — Partly from the respect they should bear to the ark; but chiefly, that the ark, marching so far before them into the river, and standing still there till they passed over, might give them the greater assurance of a safe passage. Thus also the faith of the priests would be tried, and their confidence and courage displayed for an example to the people. That ye may know the way by which you must go — May see it, as it were, chalked out, or traced by the ark. For had they been allowed to come near, and surround it, none could have had a sight of it but those that were close to it; but as it was at such a distance before them, they would all have the satisfaction of seeing it when it entered the river, and would be animated by the sight, especially if the pillar of cloud and fire still hovered over it, which some think it did; although others judge it to be more probable that it was now removed. For ye have not passed this way heretofore — Therefore there was the more reason that this provision should be made for their encouragement. This, however, had been the character of it all their way through the wilderness: it was a way they had not passed before; but this through Jordan was especially such. While we are in this world we must expect and prepare for unusual events, to pass ways we have not passed before. And much more when we go hence, when we pass through the valley of the shadow of death. But if we have the assurance of God’s presence with us we need not fear; that will furnish us with protection and strength such as we never had, when we come to pass a way we never passed, and to do a work we never did.

3:1-6 The Israelites came to Jordan in faith, having been told that they should pass it. In the way of duty, let us proceed as far as we can, and depend on the Lord. Joshua led them. Particular notice is taken of his early rising, as afterwards upon other occasions, which shows how little he sought his own ease. Those who would bring great things to pass, must rise early. Love not sleep, lest thou come to poverty. All in public stations should always attend to the duty of their place. The people were to follow the ark. Thus must we walk after the rule of the word, and the direction of the Spirit, in everything; so shall peace be upon us as upon the Israel of God; but we must follow our ministers only as they follow Christ. All their way through the wilderness was an untrodden path, but most so this through Jordan. While we are here, we must expect and prepare to pass ways that we have not passed before; but in the path of duty we may proceed with boldness and cheerfulness. Whether we are called to suffer poverty, pain, labour, persecution, reproach, or death, we are following the Author and Finisher of our faith; nor can we set our feet in any dangerous or difficult spot, through our whole journey, but faith will there see the prints of the Redeemer's feet, who trod that very path to glory above, and bids us follow him, that where he is, we may be also. They were to sanctify themselves. Would we experience the effects of God's love and power, we must put away sin, and be careful not to grieve the Holy Spirit of God.The ark, which was since the making of the covenant the special shrine and seat of God's presence, went before to show the people that God, through its medium, was their leader. They were to follow at a distance that they might the better observe and mark how the miracle was accomplished. This they would do to the greatest advantage while coming down the heights, the ark going on before them into the ravine. 3, 4. When ye see the ark …, and the priests the Levites bearing it—The usual position of the ark, when at rest, was in the center of the camp; and, during a march, in the middle of the procession. On this occasion it was to occupy the van, and be borne, not by the Kohathite Levites, but the priests, as on all solemn and extraordinary occasions (compare Nu 4:15; Jos 6:6; 1Ki 8:3-6).

then ye shall … go after it. 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.

Two thousand cubits make a thousand yards, and at which distance from it the Israelites seem to have been encamped in the wilderness. And because they generally went from their tents to the ark to worship God, especially on the sabbath days, hence it hath been conceived that a sabbath day’s journey reached only to two thousand cubits. But that may be doubted; for those who encamped nearest the ark were at that distance from it, and came so far; but the most were farther from it, and their sabbath day’s journey was considerably longer.

Come not near unto it; partly from the reverent respect they should bear to the ark; and partly for the following reason.

That ye may know the way by which ye must go; that the ark marching so far before you into the river, and standing still there till you pass over, may give you the greater assurance of your safe passage.

Yet there shall be a space between you and it,.... The ark; the Keri or marginal reading is, "between you and them"; the priests that bear it: hence sprung a fiction among the Jews, that there were two arks, the ark of the Shechinah or divine Majesty, and the ark of Joseph, in which his bones were put, which went together (q); which Jarchi, Kimchi, and Abarbinel take notice of, but has no foundation in the text:

about two thousand cubits by measure; by a certain well known measure, that of a common cubit; for the "caph" we render "about" is a note of truth, reality, and certainty, and designs the exact precise measure here given: this difference was to be observed, partly in reverence to the ark, the symbol of the divine Presence; Christ is to be reverenced by his people, and so his word and ordinances; and there is a reverence and respect due to his ministers and priests that bear the ark; as also that they might the better see the ark and go after it, as Ben Gersom; or the way in which they should go, as is suggested in the following clause; and likewise have the better view of the greatness of the miracle, as Abarbinel; the dividing of the waters of Jordan as soon as the ark came to it, and while it was in it: the Jews conclude from hence that this was the measure of ground they may go on a sabbath day, and no further, called a sabbath day's journey, Acts 1:12,

come not near unto it, that ye may know the way by which ye must go; over Jordan into Canaan's land; for being at some distance from them they could better discern that and the way he directed them to walk in: Christ the antitype of the ark is the way to the heavenly Canaan, and his ministers point out the right way of salvation by him, in the ministration of the word, by attending to which the way is seen and known in which men must go:

for ye have not passed this way heretofore; a path indeed untrodden by any; neither they nor any other ever went into Canaan the way they were now going, through the river Jordan as on dry land: the way to heaven by Christ is only revealed in the Gospel, and only trodden by believers in him, and especially the way to glory through Jordan's river; or death is an untrodden path, which, though the way of all flesh, is a trackless path, and gone through, but once, and those who pass it have never before gone that way.

(q) T. Bab. Sotah, fol. 13. 1.

Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore.
4. there shall be a space] Partly for the sake of reverence, partly that it might be observed and marked as it led the way.

two thousand cubits] a Sabbath day’s journey (Acts 1:12) = 3000 feet.

Verse 4. - There shall be a space between you and it. Perhaps in order that they might keep it in view. This agrees best with the remainder of the verse, "that ye may know the way by which ye must go." Keil remarks that, had the Israelites pressed close on the heels of the priests who bore the ark, this would have defeated the very object with which the ark was carried before the people, namely, to point them out the way that they should go. But Cornelius Lapide among the earlier commentators and Knobel among the moderns hold that it was the sacredness of the ark which rendered it necessary that there should be a space of more than half a mile between it and the Israelites. Jarchi says the space was "in honour of God." We may learn hence that irreverent familiarity with sacred things is not the best way to obtain guidance in the way in which God would have us walk. "What awfull respects doth God require to be given unto the testimony of His presence? Uzzah paid deare for touching it; the men of Bethshemesh for looking into it. It is a dangerous thing to bee too bold with the ordinances of God" (Bp. Hall). "Neither was it onely for reverence that the arke must be wayted on afarre, but for convenience" (Ibid.). "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" (Matthew Henry in loc.). (Cf. Numbers 4:19, 20; 1 Samuel 6:19; 2 Samuel 6:6, 7; also Exodus 19:21.) The original here is more emphatic than the translation. "Only there shall be a distance (LXX. μακρὰν ἔστω) between you and it." Ye have not passed this way heretofore. Literally, ye have not crossed since yesterday, the third day. Paulus would translate this "lately," and thus get rid of the miracle, regarding it as an intimation that they were crossing at one of the fords. But they had not crossed the Jordan at all before. Consequently the translation lately is inadmissible. And even if they had been crossing Jordan by one of the fords, there is, as we have seen, a wide difference between crossing at the ford in ordinary times and crossing it when Jordan had overflowed its banks. This is a fair sample of the criticism which seeks to explain away miracles, as well as finds discrepancies where there are none. Joshua 3:4"Arrangements for the Passage through the Jordan. - When they reached the Jordan, the Israelites rested till they passed over. לוּן, to pass the night; then in a wider sense to tarry, Proverbs 15:31; here it means to rest. According to Joshua 3:2, they stayed there three days. "At the end (after the expiration) of three days" cannot refer to the three days mentioned in Joshua 1:11, if only because of the omission of the article, apart from the reasons given in the note upon Joshua 1:11, which preclude the supposition that the two are identical. The reasons why the Israelites stayed three days by the side of the Jordan, after leaving Shittim, are not given, but they are not difficult to guess; for, in the first place, before it could be possible to pass into an enemy's country, not only with an army, but with all the people, including wives, children, and all their possessions, and especially when the river had first of all to be crossed, it must have been necessary to make many preparations, which would easily occupy two or three days. Besides this, the Jordan at that time was so high as to overflow its banks, so that it was impossible to cross the fords, and they were obliged to wait till this obstruction was removed. But as soon as Joshua was assured that the Lord would make a way for His people, he issued the following instructions through the proper officers to all the people in the camp: "When ye see the ark of the covenant of the Lord your God, and (see) the Levitical priests bear it, then ye shall remove from your place, and go after it: yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it; that ye may know the way by which ye must go: for ye have not passed this way yesterday and the day before." On the expression "the Levitical priests," see at Deuteronomy 31:25, as compared with Joshua 3:9 and Joshua 17:9. בּינו, both here and in Joshua 8:11, should probably be pointed בּינו (vid., Ewald, 266, a.). This command referred simply to the march from the last resting-place by the Jordan into the river itself, and not to the passage through the river, during which the priests remained standing with the ark in the bed of the river until the people had all passed through (Joshua 3:8 and Joshua 3:17).

(Note: Knobel maintains that this statement, according to which the Israelites were more than 2000 cubits from the place of crossing, is not in harmony with Joshua 3:1, where they are said to have been by the Jordan already; but he can only show this supposed discrepancy in the text by so pressing the expression, they "came to Jordan," as to make it mean that the whole nation was encamped so close to the edge of the river, that at the very first step the people took their feet would touch the water.)

The people were to keep about 2000 cubits away from the ark. This was not done, however, to prevent their going wrong in the unknown way, and so missing the ford, for that was impossible under the circumstances; but the ark was carried in front of the people, not so much to show the road as to make a road by dividing the waters of the Jordan, and the people were to keep at a distance from it, that they might not lose sight of the ark, but keep their eyes fixed upon it, and know the road by looking at the ark of the covenant by which the road had been made, i.e., might know and observe how the Lord, through the medium of the ark, was leading them to Canaan by a way which they had never traversed before, i.e., by a miraculous way.

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