The third chapter of the Book of Joshua provides fairly clear evidence that it once formed part of the composition biblical scholars usually call the Hexateuch, bringing to a close the account of the Exodus and of the people's acquisition of the land God had promised to Abraham and his descendants. Here there is an obvious parallel with...
The third chapter of the Book of Joshua provides fairly clear evidence that it once formed part of the composition biblical scholars usually call the Hexateuch, bringing to a close the account of the Exodus and of the people's acquisition of the land God had promised to Abraham and his descendants. Here there is an obvious parallel with the crossing of the Red Sea—or, more precisely, the Sea of Reeds—recounted in the Book of Exodus. Joshua is portrayed as the one who carries on Moses' work: God parts the waters of the Jordan before him just as He once parted the waters of the Sea of Reeds before Moses.
Some biblical scholars regard the text of chapter three as a ritual text, suggesting that it is connected with some ancient sanctuary—perhaps the very one built to commemorate the crossing of the Jordan and the beginning of the conquest of the land. Later, it lost its importance as a religious centre, and its sacred stones came to be regarded merely as an ancient monument recalling glorious times long past. Clearly, a ritual procession of the kind described in this chapter, with the solemn carrying of the Tabernacle and the Ark across the river, would have been possible only after the conquest: such a procession could hardly have been safe in full view of the enemy.
In this case, however, that does not matter: the sacred writer is creating not simply history, but sacred history. By beginning the account of the conquest with a description of an ancient rite and incorporating ritual formulas into his text, the author wishes to say that these are not merely nomads invading foreign territory they intend to conquer; they are God's people, making their way into the land God has promised them. Of course, God is not a supporter of war; in this sense there are no “holy” wars. But God must open a way for His people—through war as well, if need be. War is never God's work, but a path through war and beyond it towards the goal can be, if there is no other way.
3 The people decamp from Shittim, and are directed to follow the ark, and sanctify themselves, Jos 3:1-5.
The priests are ordered to go first, Jos 3:6.
Joshua being encouraged and directed as God, tells the people what God is about to do, Jos 3:7-13.
Jordan is divided, and Israel marches through, Jos 3:14-17.
3:1 In the morning - Not after the return of the spies, but after the three days, Jos 1:11, as it follows, Jos 3:2. Lodge there - That night, that they might go over in the day time, that the miracle might be more evident and unquestionable, and strike the greater terror into their enemies.