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英文原文
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)
預備過約旦河（主前1451年）
¹ 約書亞清早起來，和以色列眾人從什亭起行，來到約旦河，就住在那裡，等候過河。
² 過了三天，官長走遍營中，
³ 吩咐百姓說：「你們看見耶和華你們神的約櫃，又見利未人祭司抬著，就要離開所住的地方，跟著約櫃去。
⁴ 只是你們和約櫃相離要量二千肘，不可與約櫃相近，使你們知道所當走的路；因為這條路你們向來沒有走過。」
⁵ 約書亞吩咐百姓說：「你們要自潔，因為明天耶和華必在你們中間行奇事。」
⁶ 約書亞又吩咐祭司說：「你們抬起約櫃，在百姓前頭過去。」於是他們抬起約櫃，在百姓前頭走。
喇合在向探子提到紅海的乾涸（Jos 2:10）時——這消息比什麼都更使迦南人驚恐——暗示，河那邊的人指望約旦河這條本國的大防線，也會照樣為以色列人讓路。至於以色列人自己是否有所期待，則不清楚。神往往為他們行了人所不料的事（賽64:3）。如今此處告訴我們：
一、他們來到約旦河，住在那裡（Jos 3:1）。他們雖然尚未被告知當如何渡河，也沒有按尋常方式渡河的準備，卻憑信心前行，因為已經被告知（Jos 1:11）他們必過這河。我們在盡本分的路上雖預見艱難，仍當前行，信靠神在我們到了那裡時幫助我們度過。我們當盡力推進，至於我們發現自己力不能勝的，則倚靠神的豐足。在這次行軍中，約書亞帶領他們；此處特別提到他清早起來——正如後來在其他場合一樣（Jos 6:12,7:16,8:10）——這暗示他是何等不愛安逸、何等愛慕事務、何等願意為此操心受苦。要成就大事的人必須早起。*不要貪睡，免致貧窮。*約書亞在此為在他手下的官長立了好榜樣，教導他們早起，也教導一切在公共崗位上的人尤其要恆常盡自己的本分。
二、百姓受指示要跟隨約櫃。官長被指派走遍營中傳達這些指示（Jos 3:2），使每一個以色列人都知道當作什麼、當倚靠什麼。
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他們可以倚靠約櫃來引導他們——也就是倚靠神自己，因為約櫃是他同在的設立記號和憑據。看來雲柱火柱已被收去，否則那本會引導他們——除非我們設想雲柱如今停在約櫃之上，這樣他們便有了雙重的引導：尊榮加在約櫃上，護衛加在那榮耀上。此處稱之為耶和華他們神的約櫃。還有什麼比這更大的鼓勵呢——耶和華是他們的神，是與他們立約的神？這裡是約櫃；神既是我們的，我們就不怕遭害。他親近他們、與他們同在、行在他們前面：這樣被引導、被護衛的人，還有什麼能出岔子呢？從前約櫃被抬在營中當中，如今卻行在他們前面，為他們尋找安歇的地方（Nu 10:33），並可說是把他們領進應許之地，使他們得著管業的憑據。約櫃裡面是法版，上面是施恩座；因為神的律法和恩典在人心中掌權，是神同在和恩寵最穩妥的憑據；那些要被引到屬天迦南的人，必須以神的律法為指南（你若要進入永生，就當遵守誡命），並注目那偉大的挽回祭，仰望我們主耶穌基督的憐憫，直到永生。
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他們可以倚靠利未人和祭司——他們被指派為此抬約櫃在他們前頭。傳道人的工作是彰顯生命之道，並照管那些作為神同在之記號、作為他能力和恩典之器皿的條例的施行；他們在這事上要在神百姓往天國去的路上行在他們前面。
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百姓當跟隨約櫃：離開所住的地方，跟著約櫃去。（一）作為決心永不離棄它的人。神的條例在哪裡，我們也當在那裡；它們若遷移，我們也當挪移、跟隨而去。（二）作為完全滿意於它的引導、深信它必以最好的方式引到最好的結局的人；所以*主啊，你往哪裡去，我願跟隨你到底。*這當成為他們全部的關懷——留意約櫃的動態，以毫不猶豫的信心跟隨它。我們在凡事上當照樣遵行神話語的準則和聖靈的引導而行，平安就必歸在我們身上，正如如今歸在神的以色列人身上一樣。他們當跟隨祭司直到祭司抬約櫃之處，卻不可超過；我們照樣只當跟隨傳道人到他們跟隨基督的地步為止。
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跟隨約櫃時，他們要保持距離（Jos 3:4）。他們誰也不可進到約櫃一千碼之內。（一）他們當藉此表達對那神同在之記號的敬畏和恭敬之心，免得因習以為常而生輕忽。這不可就近的吩咐，與那黑暗、奴役、威嚇的時代相合；但如今我們藉著基督已可坦然無懼地來到神面前。（二）這樣約櫃能自保，便顯明出來了——它不需要兵丁護衛，自己反成了他們的護衛。它把所有的朋友——除了抬著它的不拿兵器的祭司——都留在半哩之外，何等高尚地無視仇敵，完全足以保護自己、也保護跟隨它的人！（三）這樣那些要被它引導的人可以更清楚地看見它：使你們知道所當走的路，彷彿約櫃把路標出來或踏出一條路一般。他們若被允許就近它，就會把它團團圍住，除了緊靠它的人以外，誰也看不見它；但如今它既在他們前面這樣遠的距離，他們就都能滿足地看見它，也必因看見它而大受激勵。這為鼓勵他們而作的安排，是十分合理的：因為這條路你們向來沒有走過。這原是他們整個曠野路程的特徵——是一條未踏過的路，但這段過約旦河的路尤其是如此。我們在世之日，當預備遇到不尋常的事，要走未曾走過的路；離世之時更然。我們經過死蔭的幽谷之路，是一條我們從未走過的路，這使它更加可畏。但我們若有神同在的保證，就不必懼怕；這保證在我們去做從未做過的工作時，必為我們提供前所未有的力量。
三、他們受命自潔，好預備跟從約櫃；這是十分合理的：因為明天耶和華必在你們中間行奇事（Jos 3:5）。請看他如何宏大地論到神的作為：他行奇事，因此當受敬拜、仰慕、信靠。請看約書亞與神的旨意何等親密：他預先知道神要作什麼、何時作。請看我們當怎樣預備自己來領受神榮耀的彰顯和恩典的賜予：我們當自潔。我們要就近約櫃、神要藉著它在我們中間行奇事時，就當如此行；我們當從一切別的牽掛中分別出來，將自己獻給神的尊榮，並從肉身和靈魂的一切污穢中潔淨自己。以色列人如今正進入聖地，所以當自潔。神將要賜給他們罕見的恩寵，他們當藉著默想和禱告安靜自己的心，非常仔細地觀察這些事，好叫他們把榮耀歸給神，也享受這些顯現所帶來的安慰。
四、祭司受命抬起約櫃，在百姓前頭抬著走（Jos 3:6）。抬約櫃原是利未人尋常的職責（Nu 4:15）。但在這個重大的場合，祭司受命去作。他們照所吩咐的行了——抬起約櫃，不覺得有失身份；在百姓前頭走，不覺得有危險；他們所抬的約櫃既是他們的尊榮，也是他們的護衛。此時我們可以設想摩西在約櫃起行之時所用的禱告（Nu 10:35）：耶和華啊，求你興起！願你的仇敵四散！在此，官長受教導要激發傳道人盡其職分，並運用自己的權柄促進信仰。傳道人也當學會在神的路上走在前頭，當危險當前時不可退縮、不可退後。他們當預料自己最受攻擊，但他們知道所信的是誰。
⁷ 耶和華對約書亞說：「從今日起，我要使你在以色列眾人眼前尊大，使他們知道我怎樣與摩西同在，也必照樣與你同在。
⁸ 你要吩咐抬約櫃的祭司說：『你們到了約旦河的水邊，就要在約旦河裡站住。』」
⁹ 約書亞對以色列人說：「你們近前來，聽耶和華你們神的話。」
¹⁰ 約書亞說：「看哪，普天下主的約櫃必在你們前面進入約旦河，因此你們就知道在你們中間有永生神；並且他必在你們面前趕出迦南人、赫人、希未人、比利洗人、革迦撒人、亞摩利人、耶布斯人。
¹¹ 看哪，普天下主的約櫃必在你們前面進入約旦河。
¹² 你們現在要從以色列支派中揀選十二個人，每支派一人。
¹³ 等到抬普天下主耶和華約櫃的祭司把腳掌踏入約旦河裡，約旦河的水，就是從上往下流的水，必然斷絕，立起成壘。」
我們在此可以觀察到：神如何尊榮約書亞，並藉著他即將行的奇事，定意使以色列人知道他就是他們的治理者；然後約書亞又如何尊榮神，並藉此竭力使以色列人知道他就是他們的神。這樣，尊重神的，神必重看他；被神高舉的人，當在自己的崗位上盡力高舉神。
一、神對約書亞說話，為要賜他尊榮（Jos 3:7,8）。1. 神向他說話，正如從前對摩西說話一樣——從施恩座上，在祭司抬著約櫃起行之前。這使約書亞在自己心中安穩，在百姓中間偉大——神竟如此親切地與他說話。2. 神定意在以色列眾人眼前使約書亞尊大。先前曾告訴他神必與他同在（Jos 1:5），那使他得了安慰；但如今全以色列都必看見，這便使他尊大。神所同在、所使用、所承認的人，才是真正偉大的人。神使他尊大，因為他要百姓尊大他。敬虔的官長當受極大的尊榮和敬重，視為公共的祝福；我們越在他們身上看見神，就越當敬重他們。以色列藉著紅海的分開，確信神在帶他們出埃及的事上與摩西同在；所以他們被說成是在海裡受洗歸了摩西（林前10:2）。在那場合他們信了他（出14:31）。如今藉著約旦河的分開，他們必確信神照樣在帶他們進迦南的事上與約書亞同在。神從前在幾個場合使約書亞尊大，但如今才開始使他在治理上作為摩西的繼承人而尊大。有人觀察到，神正是在約旦河邊開始使約書亞尊大的；也是在那同一個地方，神開始使我們的主耶穌作為中保而尊大；因為約翰是在伯大尼——過渡之處——施洗，正是在那裡，當我們的救主受洗時，論到他有聲音宣告說：這是我的愛子。3. 神藉著他向祭司本人下命令——雖然祭司是他直接的侍從（Jos 3:8）：你要吩咐祭司，意即「你要把神在這事上的命令傳達給他們，並負責使他們遵行——在河水分開時要在約旦河邊站住，好顯明約旦河被趕回是因主、因雅各神的大能」（詩114:5,7）。神本可以不用祭司就分開河水，但祭司離了神卻不能。祭司在此當為百姓樹立好榜樣，教導他們在事奉神時當竭盡全力，並在需要時信靠他的幫助。
二、約書亞對百姓說話，在其中尊榮神。
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他要求他們注意聽（Jos 3:9）：「你們近前來」——凡能聽得見的都來——在你們看見作為之前，先聽耶和華你們神的話，好叫你們把兩者對照，使它們互相印證。他曾吩咐他們自潔，所以如今召他們來聽神的話，因為那是使人成聖的尋常方法（約17:17）。
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他如今告訴他們，他們將以何種方式過約旦河——就是河水斷流（Jos 3:13）：約旦河的水必然斷絕。神本可以藉著突然的神蹟性冰凍，使水面結冰，讓他們都從冰上走過；但那種事在那地有時藉著自然的一般力量也能發生（伯38:30），因此不能如此尊榮以色列的神，也不能如此使以色列的仇敵懼怕；所以這事必須以一種前所未有的方式成就，唯有紅海的分開可作先例；而那個神蹟在此重演，為要顯明神成就他百姓拯救的起始所具有的大能，他同樣也有用來完成這拯救的大能，因為他是初、也是終；並且耶和華的道（如亞蘭文譯本在Jos 3:7所讀的）——那本質的、永恆的道——與約書亞同在，正如與摩西同在一樣。藉著水與水分開、使被覆蓋的旱地露出來，神要使他們想起摩西藉著啟示所教導他們關於創造之工的事（創1:6,9），好叫他們藉著如今所看見的，幫助他們相信在那裡所讀的，並知道他們所敬拜的神，就是造天地的神，而為他們效力的大能，正是當初創造世界的大能。
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百姓先前受指示要跟隨約櫃，此處則被告知約櫃必在他們前面進入約旦河（Jos 3:11）。請注意：（一）約櫃必作他們的引導。摩西執政時，雲柱是他們的引導；如今在約書亞執政時，則是約櫃。兩者都是神同在和掌權的可見記號；但在摩西的時代，屬神的恩典如包裹在雲中、蒙著帕子；而藉著基督——我們的約書亞——這恩典在揭去帕子的約櫃中彰顯出來。（二）此處稱之為普天下主之約櫃。「那與你們立約、作你們神的（Jos 3:9），就是普天下的主，對萬國萬民和一切受造之物都有權柄命令、掌管、使用和支配。他是普天下的主，所以他不需要你們，也不能從你們得益處；所以你們有他與你們立約，是你們的尊榮和福氣：他若是你們的，一切受造之物都為你們效力，何時他看為合適，便為你們所用。」當我們稱頌敬拜神為以色列的神、並藉著基督作我們的神時，當記得他是全地之主，因而敬重他、信靠他。有人觀察到原文中有一個重音，他們認為這指引我們把這話譯得更有力：看哪，約櫃——就是主的約櫃，或普天下主之約的約櫃。（三）他們被告知約櫃必在他們前面進入約旦河。神不會差他們去任何地方，除非他自己先行在他們前面、與他們同去；只要約櫃引導他們，他們就是進入約旦河本身也可放心冒險。我們若以神的誡命為準則、以他的應許為倚靠、以他的護理為引導，就不必懼怕在盡本分的路上可能遇到的最大的困難。那應許對一切後裔都是確實的（賽43:2）：你從水中經過，我必與你同在；你逿過江河，水必不漫過你。
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他從神如今將為他們所行的事，推論出神日後還要進一步成就的事的保證。這一點他首先提到，因為他的心十分繫於此，這也給他極大的滿足（Jos 3:10）：「你們因此就知道永生的神」——真實的神、大能的神，不是外邦那些死的偶像——「在你們中間」，雖然你們看不見他，也不可有他的形像，他卻在你們中間賜你們律法、保障你們的福祉、接受你們的敬拜——「在你們如今面前的這大工之中」；所以你們就知道，他必將迦南人從你們面前趕出去。這樣，約旦河的分開乃是要作為：（一）神與他們同在的確實記號。他們藉此不能不知道神在他們中間——除非他們的不信如他們的列祖那樣頑梗，連最確鑿的證據也不能說服；他們的列祖在神剛剛在他們面前分開紅海之後，就立刻厚顏地問：耶和華是在我們中間不是？（出17:7）。（二）征服迦南的確實憑據。「永生的神若在你們中間，他必將迦南人從你們面前趕出去」（希伯來文的說法是「趕出又趕出」）。他必定作成，且作得徹底。什麼能攔阻他呢？在他面前江河既被分開、乾涸，還有什麼能擋他的路呢？防線既被突破，他們全軍的傾覆便是必然的結局：約旦河本身既已倒流，他們怎能站得住呢？他們既無勇氣爭奪這個關隘，在雅各的神面前發顫（詩114:7），此後又能作什麼抵抗呢？約書亞在此給他們的這保證如此有力，足以使一個以色列人追趕一千個迦南人，兩個使一萬人逃跑；而且若記起摩西四十年前所傳的、明確預言約旦河將分開、並將如何影響迦南人被趕逐的那首歌，這保證便更加堅定。出15:15-17：迦南的居民必消化，便被有效地趕出去；他們要如石頭寂然不動，等你的百姓過去，然後*你必將他們領進去，栽種他們。*注意：神為他教會和百姓榮耀的顯現，當被我們用來堅定我們對未來的信心和盼望。*至於神，他的作為完全。*約旦河的洪水既不能攔阻他們進去，迦南的武力也不能再把他們趕出來。
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他指示他們預備十二個人，每支派一人，要在身邊聽候約書亞日後所要下的命令（Jos 3:12）。看不出他們是要跟著祭司、與祭司同行，以便更直接地作約櫃所行奇事的見證人，如有些人所想；他們乃是要隨時待命，承擔Jos 4:4等處所記的服事。
英文原文
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)
過約旦河（主前1451年）
¹⁴ 百姓離開帳棚，要過約旦河的時候，祭司抬著約櫃在百姓前頭走。
¹⁵ 抬約櫃的人到了約旦河，祭司的腳一入水邊（原來約旦河水在收割的日子漲過兩岸），
¹⁶ 那從上往下流的水，便在極遠的撒拉但旁的亞當城那裡停住，立起成壘；那往亞拉巴的海，就是鹽海，下流的水全然斷絕。於是百姓在耶利哥對面過去了。
¹⁷ 抬耶和華約櫃的祭司在約旦河中的乾地上站定；以色列眾人都從乾地上過去，直到國民盡都過了約旦河。
這裡我們簡明地看到約旦河水分開、以色列人從中過去的記載。這故事沒有以辭藻的花朵來點綴（金子不必上漆），只是簡要地告訴我們事實。
I. 此時這河比一年中其他時候更寬更深（書3:15）。黎巴嫩山上的雪融化——這河發源於附近——是在收割的時候，即大麥收割、一年春季，使約旦河漲過兩岸。這場大水恰在此時（神護理本可為這一次抑制它，或本可安排他們在別的季節過河），大大彰顯了神的大能和他對以色列的恩慈。當注意：雖然反對神百姓得救的勢力有一切所能想像的優勢，神卻能也必征服它。任憑約旦河的水漲到河岸、漲到滿溢，在全能者看來，分開它、使它乾涸，正如它再窄不過、再淺不過一樣容易；在主都是一樣。
II. 祭司的腳一入水邊，水流便立即停止，如同有閘門放下堵住了一般（書3:15,16）。於是上面的水高漲、立成壘、倒流，卻似乎並不漫溢，而是凝結了——這不可思議的河水高漲，被河上游許多英里外的人驚奇地觀察到，其記憶在他們當中存留了很久；另一側的水在這道無形的壩以下自然流走，使河底乾涸，往下流去的距離大概與水往上漲的距離相當。他們過紅海時，水在左右兩邊都成為牆；這裡只在右邊。當注意：自然界的神若願意，就能改變自然的常軌，更改其屬性，能將流體變為固體，「使水成為站立的石頭」，也能反過來「使石頭成為站立的水」，以成就他的旨意。見詩114:5,8。神不能作甚麼呢？為了成全他百姓的救恩，他不肯作甚麼呢？有時他「以江河分裂大地」（哈3:9），有時如這裡，不用土就能分裂江河。不難想像，當這股強勁湍急的水流突然被截斷時，「水就翻騰、騷動」，以致群山似乎「因其洶湧而震動」（詩46:3），「洪水發聲、洪波翻騰」，而高處的主顯明自己「比這許多水的聲音更有能力」（詩93:3,4）。先知正是論到這事而問：「耶和華向江河發怒了嗎？你的怒氣是向江河發的嗎？」（哈3:8）。不，「你出發是為了拯救你的百姓」（書3:13）。借用這事，在末世神要為福音教會所行的大事中，也預言了大河伯拉大河要乾涸，「使那從日出之地來的眾王的道路預備好了」（啟16:12）。以色列進入應許之地的時候既到，一切困難都必被克服，「大山要變為平原」（亞4:7），江河要變為乾地，為「耶和華救贖的民」經過。當我們走完這曠野的朝聖之旅，死亡將如同這約旦河橫在我們和屬天迦南之間，但約櫃已為我們在其中預備了道路；這是末了要被毀滅的仇敵。
III．「百姓在耶利哥對面過去了」，這是：1. 他們膽量的明證，對仇敵的高貴蔑視。耶利哥是最堅固的城之一，他們卻敢在初次進入時就面對它。2. 這是鼓勵他們冒險過約旦河，因為耶利哥是個美城，周圍的鄉野極其宜人；既有那城作為自己的目標在望，還有甚麼困難能使他們灰心而不去取那地為業呢？3. 這會加增仇敵的混亂和恐懼，他們無疑嚴密地觀察著以色列人的動向，並作為這奇事的旁觀者而驚惶。
IV．「祭司在約旦河中站定，等到眾百姓都過去了」（書3:17）。約櫃被指定要在那裡，為要表明那分開水的大能，在有需要的時候也使水保持分開；若不是神的同在（約櫃是其記號）作他們的保障，水就會倒流回來把他們淹沒。祭司被指定在那裡站定，1. 為要試驗他們的信心，看他們能否在神所指派的崗位上，頭頂著水山，冒險站住。他們第一步踏入約旦河時是勇敢的一步，如今在約旦河中停留最久時也是勇敢的站立；但他們知道自己帶著自己的保護。當注意：傳道人在危險時節當作勇氣和對神美善信心的榜樣。2. 為要鼓勵百姓的信心，使他們可以得勝地進入迦南，「也不怕遭害」，即使在這「死蔭的幽谷」中（這分開的河就是如此）也不怕，因為確知神的同在介於他們和最大的危險之間、介於他們和驕傲的水之間——那水本會漫過他們的靈魂。照樣，在最大的危險中，聖徒因「你的杖、你的竿」而「得安慰」（詩23:4）。
英文原文
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.
本章與下一章記述以色列人渡過約旦河進入迦南的歷史，這是一段十分值得記念的歷史。許久之後，他們被提醒要記念神在什亭（他們從那裡拔營，Jos 3:1）與吉甲（他們隨後紮營之處，Jos 4:19）之間為他們所行的事，好使他們認識耶和華的公義（Mic 6:5）。他們遵照約書亞的命令行到河邊（Jos 3:1），隨後全能的大能帶領他們渡過。他們當年過紅海是出乎意料、在夜間逃亡時完成的；但這次渡約旦河，他們事先已得到通知，期待也因此被挑起。一、百姓受指示要跟隨約櫃（Jos 3:2-4）。二、他們受命自潔（Jos 3:5）。三、抬約櫃的祭司受命走在前頭（Jos 3:6）。四、約書亞被尊大，被立為元帥（Jos 3:7,8）。五、公開宣告神即將為他們所行的事（Jos 3:9-13）。六、事就這樣成了：約旦河水分開，以色列人平安渡過（Jos 3:14-17）。這是耶和華的作為，在我們眼中看為奇妙。