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英語原文
This chapter, and that which follows it, give us the history of Israel's passing through Jordan into Canaan, and a very memorable history it is. Long afterwards, they are told to remember what God did for them between Shittim (whence they decamped, Jos 3:1) and Gilgal, where they next pitched, Jos 4:19, Mic 6:5, that they might know the righteousness of the Lord. By Joshua's order they marched up to the river's side, (Jos 3:1), and then almighty power led them through it. They passed through the Red Sea unexpectedly, and in their flight by night, but they have notice some time before of their passing through Jordan, and their expectations raised. I. The people are directed to follow the ark, Jos 3:2-4. II. They are commanded to sanctify themselves, Jos 3:5. III. The priests with the ark are ordered to lead the van, Jos 3:6. IV. Joshua is magnified and made commander in chief, Jos 3:7,8. V. Public notice is given of what God is about to do for them, Jos 3:9-13. IV. The thing is done, Jordan is divided, and Israel brought safely through it, Jos 3:14-17. This was the Lord's doing, and it is marvellous in our eyes.
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Preparation for Passing over the Jordan (1451 BC)
简体中文
预备过约旦河（主前 1451 年）
¹ 约书亚清早起来，和以色列众人从什亭起行，来到约旦河，就在那里住宿，等他们过去。 ² 过了三天，官长走遍营中， ³ 吩咐百姓说："你们看见耶和华你们神的约柜，又见祭司利未人抬着它，就要从你们所住的地方起行，跟在它后面走。 ⁴ 只是你们与约柜之间要相隔二千肘的距离；不可挨近约柜，好使你们知道所当走的路，因为这条路你们向来没有走过。" ⁵ 约书亚又对百姓说："你们要自洁，因为明天耶和华必在你们中间行奇事。" ⁶ 约书亚又对祭司说："你们抬起约柜，在百姓前头过去。" 于是他们抬起约柜，在百姓前头走。
喇合在向探子提到红海的水干涸之事（书 2:10）时——这件事的风声使迦南人比什么都恐惧——暗示约旦河东岸的人预料，约旦河这他们国家的重要屏障，也必照样向以色列人让路。至于以色列人自己是否有所预料，经上并未说明。神常常为他们成就他们未曾期望的事（赛 64:3）。此处我们读到：
I. 他们来到约旦河，在那里住宿（书 3:1）。他们虽尚未被告知将如何渡河，也未以寻常方式为渡河作预备，却凭着信心前行，因为他们已蒙告知必过这河（书 1:11）。我们当在自己本分的路上前行，纵然预见艰难，仍当信靠神到时必帮助我们渡过。我们能走多远就走多远，至于我们发现自己力所不及之处，则当倚靠神的全足全丰。这次行军由约书亚率领，经上特别提及他的清早起来——正如后来在其他场合也屡次提及（书 6:12,7:16,8:10）——表明他多么不爱安逸，多么爱惜事工，并甘愿为之付出何等的心血与劳苦。凡要成就大事的，必须早起。不要贪睡，免致贫乏。 约书亚在此为手下的官长树立了好榜样，教导他们早起，也教导一切身居公职的人尤其要恒尽本位之职。
II. 百姓受命跟随约柜。官长奉命走遍营中传达这些指示（书 3:2），好叫每一个以色列人都知道当行何事、当倚靠什么。
1. 他们可以倚靠约柜引领他们；即倚靠神自己——约柜乃是他同在的设立记号与凭据。看来云柱火柱已被收回，否则它必引领他们；除非我们假设它如今停在约柜之上，这样他们便有了双重引导：约柜得着尊荣，那荣耀则得着护卫。此处称之为耶和华他们神的约柜。他们还能有比这更大的鼓励么——耶和华是他们的神，是与他们立约的神？这里有约柜；神若属我们，我们便不怕什么灾祸。他亲近他们，与他们同在，行在他们前头：这样蒙引领、这样蒙护卫的人，还能遭遇什么不利呢？从前约柜抬在营的中央，如今却行在他们前头，为他们寻找安歇之处（民 10:33），并仿佛要将应许之地交付他们，使他们正式进入这地的占有。约柜内有法版，其上有施恩座；因为神的律法与恩典在心中掌权，便是神同在与恩惠最可靠的凭据；凡要被领到天上迦南的，必须以神的律法为指南（你若要进入永生，就当遵守诫命），并以那伟大的挽回祭为仰望之目，仰望我们主耶稣基督的怜悯，直到永生。
2. 他们可以倚靠祭司和利未人——他们受命为此目的，抬着约柜行在前面。传道人的职分，就是持守生命之道，并照管那些作为神同在之记号、神权能与恩典之器皿的典章；他们在此事上当行在神的百姓前往天国的路上，作他们的前导。
3. 百姓当跟随约柜：从你们所住的地方起行，跟在它后面走。 （1.）像那些下定决心永不离开它的人。神的典章在哪里，我们也当在那里；典章若迁移，我们也当起行追随。（2.）像那些完全满意于它的引领、确信它必领他们走最好之路达到最美之终的人；因此说："主啊，你无论往哪里去，我要跟从你。" 他们当以全心全意关注约柜的动向，并以单纯的信心跟随它。照样，我们当在凡事上循着神话语的准则和圣灵的指引而行，如此平安必归于我们，正如现在平安归于神的以色列人一样。他们当跟随祭司，但只跟随到他们抬着约柜的地步，不可更进一步；照样，我们当跟随我们的传道人，但只在他们跟随基督的范围之内。
4. 在跟随约柜时，他们当保持距离（书 3:4）。任何人都不可挨近约柜一千码之内。（1.）他们当借此表达对那神同在记号之敬畏与恭敬的态度，免得因与之过分亲近而生轻忽之心。这不可挨近的吩咐，正与那属黑暗、辖制和恐惧的安排相合；但如今我们靠着基督，已经可以坦然进入。（2.）如此便显出约柜能以自保，无需战士护卫，反倒护卫他们。它多么豪迈地蔑视仇敌——让一切朋友都落在半里之外，只让那些手无寸铁、抬着它的祭司近前——足见它完全能保自己的安全，也能保那跟随它之人的安全！（3.）如此便更便于那些要被它引领的人看见：好使你们知道所当走的路——仿佛约柜为他们画出了道路、留下了脚印。他们若被允许挨近，便会围着它，只有紧贴它的人才能看见；但约柜既远远行在他们前头，众人就都能看见而得着安慰，并被这景象所激励。为他们的鼓励而作的这一安排，实在是理所应当的：因为这条路你们向来没有走过。 他们经过旷野的全部路程都是如此——是一条无人走过的新路；但过约旦河这一程尤其如此。我们在世之时，当预料并预备面对非常的事，要走从未走过的路；离开世界时更是如此。我们经过死荫幽谷的路，是从未走过的，正因此更显可怕。但我们若有神同在的保证，便不必惧怕；这保证必在我们从未做过的工作临到之时，赐下我们从未有过的力量。
III. 他们受命自洁，好预备好来随从约柜；这也是理所应当的：因为明天耶和华必在你们中间行奇事（书 3:5）。请看他以何等壮丽的语言说到神的工作：他行奇事，因此当受人敬拜、仰慕和信靠。请看约书亚与神的旨意何等亲密：他能预先告知神将要作什么、何时作。请看我们要为领受神荣耀的显现和他恩典的赐予当作何等预备：我们必须自洁。当我们当随从约柜、而神要借约柜在我们中间行奇事之时，我们当如此行——当将自己从一切别的挂虑中分别出来，专心献与神的尊荣，并洁净自己，除去肉体和心灵一切的污秽。以色列人如今正要进入圣地，因此必须自洁。神即将赐给他们他恩典的非常实例，他们必须借着默想和祷告安顿心神，极其细心地加以观察，好将荣耀归于神，并在这些显现中得着安慰。
IV. 祭司受命抬起约柜，在百姓前头抬着走（书 3:6）。抬约柜本是利未人平素的工作（民 4:15）。但在这一重大场合，祭司奉命如此行。他们遵命而行——抬起约柜，不以为有损尊严；行在百姓前头，也不以为有所冒险；他们所抬的约柜既是他们的尊荣，也是他们的保障。如今我们可以推想，摩西在约柜前行时所常用的祷告（民 10:35）也已发出：耶和华啊，求你兴起，愿你的仇敌四散。 在此，执政者受教要激励传道人尽其职分，并运用自己的权柄促进信仰。传道人也当学效，在神的路上行在前头，危险当前不可退缩、不可退后。他们当预料自己必最遭攻击，但他们知道所信的是谁。
⁷ 耶和华对约书亚说："从今日起，我必使你在以色列众人眼前尊大，使他们知道我怎样与摩西同在，也必照样与你同在。 ⁸ 你要吩咐抬约柜的祭司说：'你们到了约旦河水边，要在约旦河中站立不动。'" ⁹ 约书亚对以色列人说："你们近前来，听耶和华你们神的话。" ¹⁰ 约书亚说："你们因此必知道永生的神在你们中间，他必从你们面前赶出迦南人、赫人、希未人、比利洗人、革迦撒人、亚摩利人、耶布斯人。 ¹¹ 看哪，普天下主的约柜必在你们前头进入约旦河中。 ¹² 你们现在要从以色列支派中选出十二个人，每支派一人。 ¹³ 等到抬普天下主耶和华约柜的祭司把脚掌踏在约旦水里，约旦河的水——就是从上往下流的水——必然断绝，立起成垒。"
我们可以在此看见神如何尊荣约书亚——并借着将要行的奇事，定意使以色列人知道他就是他们的治理者；然后约书亚又如何尊荣神——努力借此使以色列人知道他就是他们的神。如此，尊重神的人，神必重看他；凡蒙神高举的人，也当在自己的岗位上尽其所能高举神。
I. 神对约书亚说话，赐他尊荣（书 3:7,8）。1. 神对他说话——正如从前对摩西从施恩座上说话——是在祭司抬着约柜起行之前。这使约书亚自己坦然无惧，也在百姓眼中看为尊大，因神乐于如此亲密地与他说话。2. 神定意要在以色列众人眼前使他尊大。神先前已告诉他必与他同在（书 1:5），这话安慰了他；如今全以色列都将看见，这就使他尊大。神与他同在、并在事奉中使用他、承认他的人，才是真正尊大的人。神使他尊大，为要百姓也尊大他。敬虔的官长当受高度的尊重与敬重，视作公众的福分；我们在他们身上越看见神的作为，就越当尊重他们。借分红海，以色列人确信神在领他们出埃及的事上与摩西同在；因此他们被称为在海里受洗归于摩西（林前 10:2）。在那场合他们信了他（出 14:31）。如今借分约旦河，他们必确信神在领他们进迦南的事上也照样与约书亚同在。神先前曾在几个场合使约书亚尊大，但如今才开始使他在治理之职上尊大，作为摩西的继任者。有人观察到，正是在约旦河岸边，神开始使约书亚尊大；也在同一地方，神开始使我们的主耶稣作为中保尊大；因为约翰是在伯大尼——渡口之家——施洗，正是在那里，当我们的救主受洗之时，有话为他作见证说：这是我的爱子。 3. 神借着他向祭司亲自下令，尽管祭司是约柜的直接侍从（书 3:8）：你要吩咐祭司，意即"你要把神在此事上的命令向他们说明，并留心他们遵行——要在约旦河水边站住不动，使水分开，好显明这是因主——雅各大能的神——的同在，约旦河才退去"（诗 114:5,7）。神本可不用祭司便分开河水，但祭司却没有他便不能。祭司在此当为百姓树立好榜样，教导他们在事奉神的事上尽力而为，并在需要之时信靠神的帮助。
II. 约书亚对百姓说话，借此尊荣神。
1. 他要求他们留心（书 3:9）："你们近前来——凡是能听见的人——在看见作为之先，听耶和华你们神的话，好叫你们将两者对照，使之互相阐明。" 他既吩咐他们自洁，便召他们来听神的话，因为这是成圣的寻常途径（约 17:17）。
2. 他如今详细告诉他们将以何种方式过约旦河——即借河水止流（书 3:13）：约旦河的水必然断绝。神本可借突如其来的奇寒使水面冻结，使他们都能从冰上走过去；但那在那些地方偶尔可借自然寻常能力发生的事（伯 38:30），就不足以彰显以色列神的尊荣，也不足以震慑以色列的仇敌了；因此必须以一种除了分红海之外别无前例的方式来成就：而那奇事在此重演，为要显明神有成就他百姓救恩的大能，正如他开始这救恩时一样——因为他是阿拉法，也是俄梅戛；并且（如亚兰文译本在书 3:7 所读的）耶和华的话——那本质的、永恒的道——与约书亚同在，正如他与摩西同在一样。借水分开、借使被淹没的旱地露出来，神要提醒他们摩西曾借启示所教导的关于创造之工的事（创 1:6,9），好叫他们借如今所见之事，坚固他们对所读之事的信心，并知道他们所敬拜的神，正是创造世界之神；为他们效力、与他们同工的，正是同一大能。
3. 百姓既已受命跟随约柜，如今又被告诉约柜要在他们前面进入约旦河（书 3:11）。请留意：（1.）约柜必须作他们的引导。摩西执政之时以云柱为引导，如今约书亚执政之时则以约柜为引导；两者都是神同在与治理的可见记号，但摩西安排之下的属神恩典，如同被云遮蔽、被帕子蒙住；而借着我们的约书亚——基督——这恩典则在揭去帕子的约柜中显明出来。（2.）此处称之为普天下主之约柜。"那作你们神的（书 3:9）、与你们立约的，就是普天下之主；他既有权柄，也有能力命令、统管、使用并处置万国万民。他是普天下之主，所以他并不需要你们，也不能因你们得益；所以能与你们立约，实在是你们的尊荣与福分：他若属你们，万物便都为你们效力，到了时候便都为你们所用。" 当我们颂赞敬拜神为以色列的神，并借基督为我们的神之时，我们必须记念他是全地之主，并据此敬畏他、信靠他。有人注意到原文中的一个重音，认为当更强调地译为：看哪，约柜，就是主的约柜，就是普天下主之约柜。（3.）他们被告知约柜要在他们前头进入约旦河。神不会差遣他们到他未曾亲自先行、未曾亲自同在之地去；约柜若引导他们，他们便可放心进入约旦河本身。我们若以神的诫命为准则，以他的应许为倚靠，以他的护理为指引，便不必畏惧本分之路上所能遇见的最大艰难。那应许对一切后裔都是确实的（赛 43:2）：你从水中经过，我必与你同在；你逿过江河，水必不漫过你。
4. 约书亚从神如今将要为他们成就的事，推断出他日后还要进一步成就的事——这是保证。他首先提到此事，因他的心如此专注于其上，并因此大得满足（书 3:10）："你们因此必知道永生的神（那真神、大有能力的神，不是外邦死寂的偶像）在你们中间，虽然你们看不见他，也不可为他造什么形像；他在你们中间赐你们律法，保障你们的福祉，并接受你们的敬拜——他在你们眼前这伟大的事工上与你们同在；因此你们必看见——不，他自己必，毫无疑义地，从你们面前赶出迦南人。" 所以分约旦河一事，对他们而言乃是：（1.）神与他们同在的确切记号。他们不能不知道神在他们中间，除非他们的不信在最有力的证据面前也像他们列祖那样顽固——他们的列祖在神刚刚为他们分红海之后，竟公然问道：耶和华是在我们中间不是？（出 17:7）（2.）征服迦南的确实凭据。"永生的神既在你们中间，他必赶出——赶出（希伯来原文如此强调）你们面前的迦南人。" 他必成就此事，而且必成就得彻底。谁能拦阻他呢？江河在他面前既被分开、既被干涸，谁还能在他面前站立得住呢？防线的被迫打开，正是他们全军覆没的确实预兆：约旦河本身既已退去，他们又怎能坚守阵地呢？他们连这个渡口都不敢争夺，却在雅各大能的神临近之时战兢（诗 114:7），此后又能作何抵挡呢？约书亚在此给他们的保证既如此有根有据，便能使一个以色列人追赶一千迦南人，二人使一万人逃跑；况且他们若记得摩西四十年前受感所写的歌，这保证必更加坚固——那歌明明预言了约旦河的分开，及其对赶出迦南人的影响（出 15:15-17）："迦南的居民必消化——从而被有效地赶出；他们必如石头寂然不动，直等你的百姓过去；然后你必领他们进去，栽于你的产业之上。" 请留意：神为他教会和百姓荣耀的显现，当被我们用以坚固对将来的信心与盼望。至于神，他的作为完全。 约旦河的洪水既不能拦阻他们进入，迦南的武力也不能再将他们逐出。
5. 他吩咐他们预备十二个人，每支派一人，他们当随时听候约书亚日后所下的命令（书 3:12）。经上并未说明他们要随行祭司，与抬约柜的祭司同行，好更直接地作约柜所行奇事的见证人——有人如此推测；他们乃是为所当尽的服事而预备在旁（书 4:4 等）。
英語原文
Preparation for Passing over the Jordan (1451 BC)
¹ And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over.
² And it came to pass after three days, that the officers went through the host;
³ And they commanded the people, saying, When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it.
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.
⁵ And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you.
⁶ And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.
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 6:12,7:16,8:10), 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 things 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 (Jos 3:2), 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 (Nu 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 care, 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, Jos 3:4. 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 followed 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 to-morrow the Lord will do wonders among you, Jos 3:5. 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, Jos 3:6. It was the Levites' work ordinarily to carry the ark, Nu 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 think 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 (Nu 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 must expect to be most struck at, but they know whom they have trusted.
⁷ And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.
⁸ And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan.
⁹ And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.
¹⁰ And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.
¹¹ Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.
¹² Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.
¹³ And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon a heap.
We may observe here how God honours Joshua, and by this wondrous work he is about to do designs to make Israel know that he is their governor, and then how Joshua honours God and endeavours by it to make Israel know that he is their God. Thus those that honour God he will honour, and those whom he has advanced should do what they can in their places to exalt him.
I. God speaks to Joshua to put honour upon him, Jos 3:7,8. 1. It was a great honour God did him that he spoke to him as he had done to Moses from off the mercy-seat, before the priests removed it with the ark. This would make Joshua easy in himself and great among the people, that God was pleased to speak so familiarly to him. 2. That he designed to magnify him in the sight of all Israel. He had told him before that he would be with him (Jos 1:5), and that comforted him, but now all Israel shall see it, and this would magnify him. Those are truly great with whom God is and whom he employs and owns in his service. God magnified him because he would have the people magnify him. Pious magistrates are to be highly honoured and esteemed as public blessings, and the more we see of God with them the more we should honour them. By the dividing of the Red Sea Israel was convinced that God was with Moses in bringing them out of Egypt; therefore they are said to be baptized unto Moses in the sea, 1Co 10:2. And upon that occasion they believed him, Ex 14:31. And now, by the dividing of Jordan, they shall be convinced that God is in like manner with Joshua in bringing them into Canaan. God had magnified Joshua before on several occasions, but now he began to magnify him as the successor of Moses in the government. Some have observed that it was at the banks of Jordan that God began to magnify Joshua, and at the same place he began to magnify our Lord Jesus as Mediator; for John was baptizing at Bethabara, the house of passage, and there it was that when our Saviour was baptized it was proclaimed concerning him, This is my beloved Son. 3. That by him he gave orders to the priests themselves, though they were his immediate attendants (Jos 3:8): Thou shalt command the priests, that is, "Thou shalt make known to them the divine command in this matter, and take care that they observe it, to stand still at the brink of Jordan while the waters part, that it may appear to be at the presence of the Lord, of the mighty God of Jacob, that Jordan is driven back," Ps 114:5,7. God could have divided the river without the priests, but they could not without him. The priests must herein set a good example to the people, and teach them to do their utmost in the service of God, and trust him for help in time of need.
II. Joshua speaks to the people, and therein honours God.
1. He demands attention (Jos 3:9): "Come hither to me, as many as can come within hearing, and, before you see the works, hear the words of the Lord your God, that you may compare them together and they may illustrate each other." He had commanded them to sanctify themselves, and therefore calls them to hear the word of God, for that is the ordinary means of sanctification, Joh 17:17.
2. He now tells them, at length, by what way they should pass over Jordan, by the stopping of its streams (Jos 3:13): The waters of Jordan shall be cut off. God could by a sudden and miraculous frost have congealed the surface, so that they might all have gone over upon the ice; but that being a thing sometimes done even in that country by the ordinary power of nature (Job 38:30), it would not have been such an honour to Israel's God, nor such a terror to Israel's enemies; it must therefore be done in such a way as had no precedent but the dividing of the Red Sea: and that miracle is here repeated, to show that God has the same power to finish the salvation of his people that he had to begin it, for he is the Alpha and the Omega; and that the word of the Lord (as the Chaldee reads it, Jos 3:7), the essential, eternal Word, was as truly with Joshua as he was with Moses. And by the dividing of the waters from the waters, and the making of the dry land to appear which had been covered, God would remind them of that in which Moses by revelation had instructed them concerning the work of creation (Ge 1:6,9), that by what they now saw their belief of that which they there read might be assisted, and they might know that the God whom they worshipped was the same God that made the world and that it was the same power that was engaged and employed for them.
3. The people having been directed before to follow the ark are here told that it should pass before them into Jordan, Jos 3:11. Observe, (1.) The ark of the covenant must be their guide. During the reign of Moses, the cloud was their guide, but now, in Joshua's reign, the ark; both were visible signs of God's presence and presidency, but divine grace under the Mosaic dispensation was wrapt up as in a cloud and covered with a veil, while by Christ, our Joshua, it is revealed in the ark of the covenant unveiled. (2.) It is called the ark of the covenant of the Lord of all the earth. "He that is your God (Jos 3:9), in covenant with you, is the Lord of all the earth, has both right and power to command, control, use, and dispose of all nations and of all creatures. He is the Lord of all the earth, therefore he needs not you, nor can he be benefited by you; therefore it is your honour and happiness to have him in covenant with you: if he be yours, all the creatures are at your service, and when he pleases shall be employed for you." When we are praising and worshipping God as Israel's God, and ours through Christ, we must remember that he is the Lord of the whole earth, and reverence him and trust in him accordingly. Some observe an accent in the original, which they think directs us to translate it somewhat more emphatically, Behold the ark of the covenant, even the ark of the Lord, or even of the covenant of the Lord of all the earth. (3.) They are told that the ark should pass before them into Jordan. God would not appoint them to go any where but where he himself would go before them and go with them; and they might safely venture, even into Jordan itself, if the ark of the covenant led them. While we make God's precepts our rule, his promises our stay, and his providence our guide, we need not dread the greatest difficulties we may meet with in the way of duty. That promise is sure to all the seed (Isa 43:2), When thou passes through the waters I will be with thee, and through the rivers they shall not overflow thee.
4. From what God was now about to do for them he infers an assurance of what he would yet further do. This he mentions first, so much was his heart upon it, and so great a satisfaction did it give him (Jos 3:10): "Hereby you shall know that the living God (the true God, and God of power, not one of the dead gods of the heathen) is among you, though you see him not, nor are to have any image of him, is among you to give you law, secure your welfare, and receive your homage,—is among you in this great undertaking now before you; and therefore you shall, nay, he himself will, without fail, drive out from before you the Canaanites." So that the dividing of Jordan was intended to be to them, (1.) A sure token of God's presence with them. By this they could not but know that God was among them, unless their unbelief was as obstinate against the most convincing evidence as that of their fathers was, who presently after God had divided the Red Sea before them, impudently asked, Is the Lord among us, or is he not? Ex 17:7. (2.) A sure pledge of the conquest of Canaan. "If the living God is among you, expelling he will expel (so the Hebrew phrase is) from before you the Canaanites." He will do it certainly, and do it effectually. What should hinder him? What can stand in his way before whom rivers are divided and dried up? The forcing of the lines was certain presage of the ruin of all their hosts: how could they stand their ground when Jordan itself was driven back? When they had not courage to dispute this pass, but trembled at the approach of the mighty God of Jacob (Ps 114:7), what opposition could they ever make after this? This assurance which Joshua here gives them was so well grounded that it would enable one Israelite to chase a thousand Canaanites, and two to put ten thousand to flight; and it would be abundantly strengthened by remembering the song of Moses, dictated forty years before, which plainly foretold the dividing of Jordan and the influence it would have upon the driving out of the Canaanites. Ex 15:15-17, "The inhabitants of Canaan shall melt away, and so be effectually driven out; they shall be as still as a stone till thy people pass over, and then thou shalt bring them in and plant them." Note, God's glorious appearances for his church and people ought to be improved by us for the encouragement of our faith and hope for the future. As for God, his work is perfect. If Jordan's flood cannot keep them out, Canaan's force cannot turn them out again.
5. He directs them to get twelve men ready, one of each tribe, who must be within call to receive such orders as Joshua should afterwards give them, Jos 3:12. It does not appear that they were to attend the priests, and walk with them when they carried the ark, that they might more immediately be witnesses of the wonders done by it, as some think; but they were to be at hand for the service they were called to, Jos 4:4, etc.
14-17
The Passage over the Jordan (1451 BC)
简体中文
过约旦河（公元前1451年）
¹⁴ 百姓离开帐棚，要过约旦河的时候，抬约柜的祭司在百姓前头。 ¹⁵ （他们到了约旦河，脚一入水——原来约旦水在收割的日子涨过两岸—— ¹⁶ 那从上往下流的水，便在极远之地、撒拉但旁的亚当城那里停住，立起成垒；那往亚拉巴的海，就是盐海，下流的水全然断绝。于是百姓在耶利哥的对面过去了。 ¹⁷ 抬耶和华约柜的祭司在约旦河中的干地上站定；以色列众人都从干地上过去，直到国民尽都过了约旦河。")
此处我们简明扼要地看到约旦河水被分开、以色列人从中而过的记载。这叙述未加修辞之花的修饰（金子无需上漆），只是简短地告诉我们事情的经过。
I. 这河此时比一年中其他时候更宽更深（书3:15）。黎巴嫩山上的雪融化——这河发源于那山附近——使得在收割的时候，即大麦收割的时候，也就是一年之春，约旦河涨过两岸。这一场大洪水正当此时（护理本可暂且抑制，他也可安排他们在别的时候渡河），大大彰显了神的大能和他对以色列的恩慈。注意，虽然反对神百姓得救的势力有一切想象得到的优势，神仍能也必将征服它。任凭约旦河岸涨满，涨到溢出，这在全能者面前分开它们、使之干涸，如同它们无比狭窄、无比浅薄一样容易；在主看来都是一样。
II. 祭司的脚一入水边，水流便立即停止，仿佛有闸门落下将其截断（书3:15-16）。于是上面的水便涨起、堆立成垒、向后倒流，却似乎并未四散，而是凝结起来——这河水的异常上涨被上游许多哩外住在河边的人惊奇地观察到，此事的记忆在他们中间存留许久：而这一无形堤坝另一边的水则自然流下，使河底往下干涸，大概与其向上涨起一样远。当他们过红海时，水如墙立在左右两边；此处则只在右手。注意，自然之神在愿意的时候可以改变自然的进程，更改其属性——可以将流体变为固体，水变为站立的磐石；反过来，也能磐石变为站立的水池，以成就他自己的旨意。见诗114:5、8。神不能做什么呢？为使他百姓的救恩得以成全，他还有什么不肯做的呢？有时他以河分开地（哈3:9），有时则如这里，无需用地而分开河流。不难想象，当这股强劲湍急的水流骤然被截住时，水就翻腾、骚动，众山似乎因其中的汹涌而摇动（诗46:3），洪涛发声、波浪汹涌，而高处的耶和华显明自己比这许多水的声音更有能力（诗93:3-4）。先知就此问道：耶和华向河流发作怒气了吗？你的怒气是向河流发作的吗？（哈3:8）。不，你出来是要拯救你的百姓（书3:13）。以此为参照，圣经预言末后日子神要为福音教会所行的奇事之一，就是幼发拉底大河要干涸，使那日出之地的众王的道路预备好了（启16:12）。当以色列人进应许之地的日子到了，一切困难都必被克服，山岭要变为平原（亚4:7），江河要变为干地，为耶和华救赎的民经过。当我们结束了在这旷野中的飘流，死亡将如同这约旦河横亘在我们与属天迦南之间，但约柜已为我们预备了从中经过的路；它是末后要被毁灭的仇敌。
III. 百姓在耶利哥的对面过去——这是：1. 他们胆量的实例，也是对仇敌的高贵挑战。耶利哥是最坚固的城之一，他们却在初次进入时敢于面对它。2. 这鼓励他们冒险过约旦河，因为耶利哥是美城，周围的乡野极其宜人；既以之为自己的目标，还有什么困难能拦阻他们去占据呢？3. 这必增加仇敌的混乱与惊恐——他们无疑正严密观察着以色列人的行动，并作为惊奇的旁观者目睹了这一奇事的成就。
IV. 祭司在约旦河中站定，直到众民都过去了（书3:17）。约柜被指定停在那里，为要显明那分开水的大能，也同样在需要时持续使水分开；若非有神的临在（约柜是其记号）作他们的保障，水必倒流而回，将他们埋葬。祭司被指定在那里站定：1. 为试验他们的信心——当神指定他们站在头顶上有水山的岗位上时，他们能否冒险前往。他们最初踏入约旦河时迈出了大胆的一步，如今在约旦河中停留最久时又作了大胆的站立；但他们知道，他们随身带着自己的保障。注意，传道人在危险之时当做勇敢与信靠神恩惠的榜样。2. 为鼓励百姓的信心，使他们得以凯旋地进入迦南，也不怕遭害——即便在这死荫的幽谷中（分开的河水正是如此）也不怕，因为他们确知神的临在介于他们和最大的危险之间，介于他们和那骄傲的水势之间——若非如此，水势必漫过他们的灵魂。如此，在最大的危险之中，圣徒也因你的杖、你的竿而得安慰（诗23:4）。
英語原文
The Passage over the Jordan (1451 BC)
¹⁴ And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people;
¹⁵ And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,)
¹⁶ That the waters which came down from above stood and rose up upon a heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.
¹⁷ And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.
Here we have a short and plain account of the dividing of the river Jordan, and the passage of the children of Israel through it. The story is not garnished with the flowers of rhetoric (gold needs not to be painted), but it tell us, in short, matter of fact.
I. That this river was now broader and deeper than usually it was at other times of the year, Jos 3:15. The melting of the snow on the mountains of Lebanon, near which this river had its rise, was the occasion that at the time of harvest, barley-harvest, which was the spring of the year, Jordan overflowed all his banks. This great flood, just at that time (which Providence might have restrained for once, of which he might have ordered them to cross at another time of the year) very much magnified the power of God and his kindness to Israel. Note, Though the opposition given to the salvation of God's people have all imaginable advantages, yet God can and will conquer it. Let the banks of Jordan be filled to the brink, filled till they run over, it is as easy to Omnipotence to divide them, and dry them up, as if they were ever so narrow, ever so shallow; it is all one with the Lord.
II. That as soon as ever the feet of the priests dipped in the brim of the water the stream stopped immediately, as if a sluice had been led down to dam it up, Jos 3:15,16. So that the waters above swelled, stood on a heap, and ran back, and yet, as it should seem did not spread, but congealed, which unaccountable rising of the river was observed with amazement by those that live upward upon it many miles off, and the remembrance of it remained among them long after: the waters on the other side this invisible dam ran down of course, and left the bottom of the river dry as far downward, it is likely, as they swelled upward. When they passed through the red Sea, the waters were a wall on either hand, here only on the right-hand. Note, The God of nature can, when he pleases, change the course of nature, and alter its properties, can turn fluids into solids, waters into standing rocks, as, on the contrary, rocks into standing waters, to serve his own purposes. See Ps 114:5,8. What cannot God do? What will he not do for the perfecting of his peoples, salvation? Sometimes he cleaves the earth with rivers (Hab 3:9), and sometimes, as here, cleaves the rivers without earth. It is easy to imagine how, when the course of this strong rapid stream was arrested on a sudden, the waters roared and were troubled, so that the mountains seemed to shake with the swelling thereof (Ps 46:3), how the floods lifted up their voice, the floods lifted up their waves, while the Lord on high showed himself mightier than the noise of these many waters, Ps 93:3,4. With reference to this the prophet asks, Was the Lord displeased against the rivers? was thine anger against the rivers? Hab 3:8. No, Thou wentest forth for the salvation of thy people, Jos 3:13. In allusion to this, it is foretold, among the great things God will do for the gospel church in the latter days, that the great river Euphrates shall be dried up, that the way of the kings of the east may be prepared, Re 16:12. When the time has come for Israel's entrance into the land of promise all difficulties shall be conquered, mountains shall become plains (Zec 4:7) and rivers become dry, for the ransomed of the Lord to pass over. When we have finished our pilgrimage through this wilderness, death will be like this Jordan between us and the heavenly Canaan, but the ark of the covenant has prepare us a way through it; it is the last enemy that shall be destroyed.
III. That the people passed over right against Jericho, which was, 1. An instance of their boldness, and a noble defiance of their enemies. Jericho was one of the strongest cities, and yet they dared to face it at their first entrance. 2. It was an encouragement to them to venture through Jordan, for Jericho was a goodly city and the country about it extremely pleasant; and, having that in view as their own, what difficulties could discourage them from taking possession? 3. It would increase the confusion and terror of their enemies, who no doubt strictly observed their motions, and were the amazed spectators of this work of wonders.
IV. That the priests stood still in the midst of Jordan while all the people passed over, Jos 3:17. There the ark was appointed to be, to show that the same power that parted the waters kept them parted as long as there was occasion; and had not the divine presence, of which the ark was a token, been their security, the waters would have returned upon them and buried them. There the priests were appointed to stand still, 1. To try their faith, whether they could venture to take their post, when god assigned it to them, with mountains of water over their heads. As they made a bold step when they set the first foot into Jordan, so now they made a bold stand when they tarried longest in Jordan; but they knew they carried their own protection with them. Note, Ministers in times of peril should be examples of courage and confidence in the divine goodness. 2. It was to encourage the faith of the people, that they might go triumphantly into Canaan, and fear no evil, no, not in this valley of the shadow of death (for so the divided river was), being assured of God's presence, which interposed between them and the greatest danger, between them and the proud waters, which otherwise had gone over their souls. Thus in the greatest dangers the saints are comforted with his rod and his staff, Ps 23:4.
本章与下一章记述以色列人过约旦河进入迦南的历史，这是一段极其值得记念的历史。许久之后，他们仍被提醒要记念神在什亭（他们在此拔营，书3:1）与吉甲（他们下一次安营之地，书4:19；弥6:5）之间为他们所行的事，好叫他们认识耶和华的公义。遵照约书亚的命令，他们前行到河边（书3:1），随后全能的大能引领他们渡过河去。他们过红海是在出其不意之中、于夜间仓皇逃遁时经过的；但这次过约旦河，他们却预先得到通知，期望也因而被提升。I. 百姓受指示要跟随约柜，书3:2-4。II. 他们受命自洁，书3:5。III. 抬约柜的祭司奉命走在前头，书3:6。IV. 约书亚被尊大、被立为最高统帅，书3:7、8。V. 神将要为他们成就的事，被公开宣告出来，书3:9-13。VI. 事就这样成了——约旦河分开，以色列人平安渡过，书3:14-17。这是耶和华所作的，在我们眼中看为奇妙。