What Do These Stones Mean?
Background Information
and encamped in Gilgal—The name is here given by anticipation (see on Jos 5:9). It was a tract of land, according to JOSEPHUS, fifty stadia (six and one-half miles) from Jordan, and ten stadia (one and one-fourth miles) from Jericho, at the eastern outskirts of the palm forest, now supposed to be the spot occupied by the village Riha.
20. those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal—Probably to render them more conspicuous, they might be raised on a foundation of earth or turf. The pile was designed to serve a double purpose—that of impressing the heathen with a sense of the omnipotence of God, while at the same time it would teach an important lesson in religion to the young and rising Israelites in after ages.
After the people of Israel had safely crossed the Jordan, and in accordance with the instructions given to him by the Lord (vv. 1–3), Joshua commanded twelve men, one from each tribe of Israel, to construct two memorials. Each memorial consisted of twelve stones taken from the river.
One was set up where the priests stood with the ark of God (v. 9). The other was erected at Gilgal, which was just east of Jericho. Gilgal was the first place where the Israelites camped inside the land of Canaan (v. 20).
The people may have wondered about the purpose for these memorials. Joshua said they would cause their children to ask about them. When they asked, the adults were to be ready to tell them how the Lord opened the Jordan and dried the ground. They were especially to be prepared to drive home the meaning of these things: ‘… that all the peoples of the earth may know the hand of the LORD, that it is mighty, that you may fear the LORD your God forever’ (v. 24).
Gilgal
The Israelites celebrated Passover at Gilgal and circumcised all their males there in accord with the Abrahamic covenant—a practice which they had not performed during the wilderness wanderings (see 5:5, 7). Later, the Israelites built an altar and sanctuary to God at Gilgal (vv. 19–20) before the central sanctuary was built (see Deut 12). Gilgal would remain a holy site into the days of the judges and the monarchy (1 Sam 7:16; 10:8; 11:14–15). During the period of the divided kingdom, the site became associated with false worship (Hos 9:15; 12:11; Amos 4:4; 5:5).
4:23 your God did to the Red Sea Identifies the parallel between this crossing and the crossing of the Red Sea (Exod 14:21). See Josh 4:19.
4:24 the hand of Yahweh is strong The people will be intimidated in the manner described by Rahab (see 2:10–11; 5:1).
Memorial Stones (4:1–24). The Israelites erected a monument to commemorate their crossing. It was built of twelve stones, representing the twelve tribes of Israel. The stones were taken from the river where the Levites bearing the ark had stood. When future generations asked, “What do these stones mean?” the monument served to remind them of the miraculous crossing. Because of this miracle Joshua was exalted in the eyes of the people. Another purpose of the miracle was that all nations might recognize the power of God.
II. The Memorials of the Crossing (4)
There were two piles of stones built: one by the twelve chosen men on the bank of the river (3:12; 4:1–8), and one by Joshua in the midst of the river (4:9–10). They were to be memorials of the crossing, and to us they convey wonderful spiritual truths.
The twelve stones on the bank of the Jordan came out of the midst of the river (v. 8) as evidence that God did part the waters and take His people safely across. The twelve stones hidden in the midst of the river could be seen only by God, but they too spoke of Israel’s marvelous crossing. These two piles of stones picture Christ’s death and burial (the hidden stones), and resurrection (the stones on the bank). At the same time, they illustrate the believer’s spiritual union with Christ: when He died, we died with Him; we were buried with Him; we arose with Him in victory! See Eph. 2:1–10; Gal. 2:20; Col. 2:13; Rom. 6:4–5. Today the church has two memorials of this great truth: (1) baptism reminds us that the Spirit of God has baptized us into Christ, 1 Cor. 12:13; (2) the Lord’s Supper points back to His death and ahead to His coming again.
The Jews could not get victory in Canaan and overcome the enemy without first going through Jordan. Nor can Christians today overcome their spiritual foes unless they die to self, reckon themselves crucified with Christ, and allow the Spirit to give them resurrection power. Review Wiersbe’s Expository Outlines on the New Testament on Romans 5–8 for the NT explanation of this truth
It is the duty of parents to tell their children betimes of the words and works of God, that they may be trained up in the way they should go. In all the instruction parents give their children, they should teach them to fear God. Serious godliness is the best learning. Are we not called, as much as the Israelites, to praise the loving-kindness of our God? Shall we not raise a pillar to our God, who has brought us through dangers and distresses in so wonderful a way? For hitherto the Lord hath helped us, as much as he did his saints of old. How great the stupidity and ingratitude of men, who perceive not His hand, and will not acknowledge his goodness, in their frequent deliverances!
Encampment at Gilgal 4:19–24
Verse 19 marks a transition in the narrative by summarizing the previous sequence and by adding new information. The narrative that follows refers back to the twelve stones (4:8), the instructional theme of the children’s questions, the motif of recognition of the Lord (4:6), and the theological meaning of the twelve stones (4:7). As a response to the children’s question about the meaning of the stones (4:21), the “memorial” stones of 4:7 are now interpreted in 4:24 in rich theological language. The unit ends in marked contrast to the response of the kings in 5:1, whose “hearing” brings about a different kind of fear from that hoped for in 4:24.
Now we learn that Gilgal is the place of encampment and the location of the twelve stones (v. 19) [Twelve Stones, p. 465]. The place itself might be unimportant, except that it implicitly situates the people in Benjaminite territory. Also noteworthy is its significance as a cultic site during the monarchy. Here both Saul’s and David’s kingship was recognized (1 Sam 11:15; 2 Sam 19:15, 40). Ironically, the prophets identify Gilgal as one of the places associated with great transgression (Hos 9:15; 12:11; Amos 4:4; 5:5; but cf. Mic 6:5) [Archaeology and Joshua, p. 389].
The addition of the date, the tenth day of the first month (v. 19), confirms the interest of the story in depicting the crossing in terms of a worship event in which God leads people in a procession that culminates in recognizing God’s grandeur. The date connects the crossing with the celebration of Passover, as recounted in 5:10–11. The tenth day of the first month (the beginning of spring in the biblical calendar) would have been the day for choosing the lambs for the Passover meal (Exod 12:3; Butler 1983: 50). These details help us to recognize that the story aims not simply to report history, but also to establish a model of the faithful worshiping community, responding to the fulfillment of promise and divine presence.
That response appears again in the reiteration of the catechetical question When your children ask (v. 21; cf. 4:6). The context of the question this time is the home, even though the setting of the story is the cultic site of Gilgal. Parents are specifically instructed to teach their children. If the festival setting of the story suggests that instruction has once belonged to the priests in public contexts, the emphasis on the parental role offers a way of instructing future generations even in times when such institutions no longer exist (Boling 1982: 186).
The simple answer to the children expands in a style typical of Deuteronomic teaching (vv. 23–24). Joshua continues Moses’ role in shaping the theological memory and identity of the people. The story draws a parallel between Red Sea and Jordan River. Storytelling forms the identity of the next generation by establishing correspondences that will become paradigmatic not only for shaping the memory of Israel’s relationship to God, but also for articulating a grand theological vision.
The meaning of the confession, therefore, explodes dramatically in verse 24, where Joshua states the double hope that all the peoples of the earth may know that the hand of the LORD is mighty and that you may fear the LORD your God forever. This high point in the confessional instruction connects the people of v. 19 with all the peoples of verse 24 (Boling 1982: 186). We are reminded of Rahab’s confession (2:9–11) and of her subsequent incorporation into Israel (cf. 6:25). She also “knows” what the Lord has done. The double theme of knowing and fearing in verse 24 also echoes the exodus narrative (cf. “know” in Exod 6:7; 7:5, 17; 8:10, 22; 9:14, 29; etc.; “fear” in 1:17, 21; 9:20, 30; 14:31).
The narrative suggests that the peoples of the earth will, in and through Israel’s storytelling confession, come to acknowledge God alone. Perhaps like Rahab they will make the same covenantal confession. Confessing the Lord’s active presence in the past aims to generate active faithfulness in the present. The fact that the fear of the Lord belongs in a covenantal context here suggests that the desired response (and the meaning of “to fear”) is complete allegiance, or “single-minded and exclusive loyalty” (Boling 1982: 187) to the Lord of all the earth (3:13; cf. 2:11).
4 Memorials Commemorate the Crossing
Joshua and one representative from each of the tribes erect two piles of 12 stones each to memorialize their crossing of the Jordan “on dry ground.” One cairn stood at the Israelites’ first campsite in Canaan (Gilgal, “circle”; v. 19), and the other rested in the middle of the Jordan where the priests stood with the ark to hold back the waters. John the Baptist conducted his ministry and baptized Jesus in this same part of the Jordan.
Chapter 4 takes pains to note the careful obedience of Joshua to God and of the Israelites to Joshua. Verse 12 mentions in particular the faithfulness of the Transjordanian tribes (Reuben, Gad, and half-Manasseh) to their communal commitment—they even cross before their countrymen (cf. 1:12–15). As God promised in 3:7, Joshua’s leadership in crossing the Jordan gains the Israelites’ reverence for him, much as they had earlier respected Moses.
Ver. 19. And the people came up out of Jordan, &c.] The channel of it, to the shore: on the tenth day of the first month; the month Nisan or Abib, which from the time of Israel’s coming out of Egypt was appointed the first month of the year, Exod. 12:2. on the 15th of which month they came out of Egypt, having kept the passover on the 14th at even; so that their coming out of Egypt, to their entrance into Canaan, was just 40 years, wanting five days. This tenth day was the day in which the passover was taken from the flock, and kept till the fourteenth, on which day the children of Israel kept their first passover in Canaan, in the plains of Jericho, ch. 5:10. and encamped in Gilgal, in the east border of Jericho; it has its name here by anticipation, for it was so named after this for a reason given, ch. 5:9. It was, according to Josephus, ten furlongs, or a mile and a quarter, from Jericho. Jerom saysm, there was shewn in his time a desert place two miles from Jericho, had in wonderful esteem by men of that country, which he suggests was this place; as it was had in great veneration, both by the worshippers of the true God, and by idolaters, for many ages.
Ver. 20. And those twelve stones which they took out of Jordan, &c.] The twelve men who were sent there for that purpose, and took them from thence, and brought them hither, ver. 3, 5, 8. did Joshua pitch in Gilgal; set them in rows, or one upon another, and made a pillar of them commemorative of their passage over Jordan into the land of Canaan: according to Josephus, he made an altar of these stones; and Ben Gersom is of opinion, that they were placed in the sanctuary by the ark, though not in it; which yet was the sentiment of Tertulliano, but very improbable; since that ark was not capable of such a number of large stones; and it must be a very large ark or chest, if one could be supposed to be made on purpose for them; but it is most likely they were erected in form of a pillar or statue, in memory of this wonderful event, the passage of Israel over Jordan, see ver. 7. they may be considered as emblems of the twelve apostles of Christ, and their ministrations and writings; their number agrees, and so does the time of their appointment to go into all the world, and preach the Gospel, which was after the resurrection of Christ, typified by the passage of Joshua over Jordan, and out of it; the name of one of them, and he a principal one, was Peter or Cephas, which signifies a stone; and all of them in a spiritual sense were lively stones, chosen and selected from others, and called by grace, and were very probably most, if not all of them, baptized in this very place, Bethabara, from whence these stones were taken; and were like them unpolished, as to external qualifications, not having an education, and being illiterate, but wonderfully fitted by Christ for his service; and were not only pillars, as James, Cephas, and John, but in some sense foundation-stones; as they were the instruments of laying Christ ministerially, as the foundation of salvation, and of preaching the fundamental truths of the Gospel, in which they were constant and immovable; and their ministry and writings, their Gospels and epistles, are so many memorials of what Christ, our antitypical Joshua, has done for us in passing over Jordan’s river, or through death; finishing thereby transgression and sin, obtaining peace, pardon, righteousness, and salvation, opening the way to the heavenly Canaan, abolishing death, and bringing life and immortality to light.
Ver. 21. And he spake unto the children of Israel, saying, &c.] At the same time he set up the stones: when your children shall ask their fathers, &c. as in ver. 6. see the note there.
Ver. 22. Then ye shall let your children know, &c.] The meaning of the erection of these stones, acquaint them with the whole history, the meaning of which they are designed to perpetuate: saying, Israel came over this Jordan on dry land; and if they should ask how that could possibly be done, or if they did not, they were to inform them by what means it was brought about, as follows.
Ver. 23. For the Lord your God dried up the waters of Jordan from before you, until ye were passed over, &c.] As this is supposed to be said in future time, and to persons who were not upon the spot when this was done, and so entirely ignorant of the affair; it is not to be understood of them personally, but of the same people they were of, the people of Israel in former times, of their ancestors, and of them in them; the benefits of which they enjoyed by possessing the land of Canaan their fathers were at this time introduced into: as the Lord your God did to the Red sea, which he dried up from before us, until we were gone over; for though the generation of men, for the most part, was dead, that passed through the Red sea; yet as Joshua himself, and Caleb and Eleazar, and it may be some others that were not among the murmurers, were still living, for whom that miracle was wrought, this way of speaking is very properly made use of; and especially when it is observed, that there were many of the present generation then young, which passed over, and even those unborn were in and represented by their ancestors, and who enjoyed the advantages of that wonderful mercy; so these two strange events are joined together, as instances of divine power and goodness, in Psal. 114:3, 5.
Ver. 24. That all the people of the earth might know the hand of the Lord, that it is mighty, &c.] Even almighty, and can do that which is marvellous and surprising, and above the power of nature to effect; things unsearchable and past finding out, which can’t be expressed, or conceived how and by what means they are brought about; this the very Heathens would own and acknowledge when they should see these stones, and be told the meaning of them, or should hear of this amazing event: that ye might fear the Lord your God forever; as the above-mentioned end was to be answered among the people of the earth by these stones, this among the people of Israel; who upon sight of them would call to mind the power and goodness of God, which would serve to keep an awe of his majesty on their mind, a due reverence of him and his greatness, and engage them to fear, serve, and worship him; who by such acts as these had abundantly shewed himself to be the only true and living God, and the covenant-God of them his people Israel; the Septuagint version is, “that ye may worship the Lord your God in every work.”
6. The Memorial Stones
Joshua 4:1–24. Twelve stones were brought up from the Jordan and erected in Gilgal. They gave fathers the opportunity of telling their children of the miraculous passage of the river. We, too, through our Lord, have passed through the waters of death on to resurrection-ground. Let the great deliverances of God wrought for our fatherland, as well as those wrought for us personally in Christ, be more frequent subjects of family-talk.
Twelve other stones were placed in the river-bed and would be visible when the waters were low. There was an ocular demonstration, therefore, that Israel was really once in these depths. We must not forget the Rock out of which we were hewn, Isa. 51:1; 1 Cor. 6:11. Let us never cease to magnify God’s grace, Psa. 40:2.
The presence of the Ark alone restrained the piled-up waters. Thus Jesus stands between us and whatever would overwhelm us, especially sin and death, Heb. 2:14. Do not, in rejecting him, reject your only screen.
Monuments of the Crossing (4:1–24)
The passage.—As Israel completed the crossing of the Jordan, arrangements were made for the construction of two mounds of memorial stones. One was erected in the riverbed where the priests bearing the ark had stood and the other at Gilgal, their first night’s camp. Each was made of 12 stones borne by representatives of the 12 tribes of Israel. The monuments were to stimulate the curiosity of children who would then be told the story (vv. 6–7, 21–24). The successful crossing of the Jordan further exalted Joshua in the eyes of the people.
Special points.—The chapter as it stands is very complex and perhaps was originally ordered somewhat differently. Most duplications (e.g. vv. 6–7 and 21–24) are avoided if the stories of the two monuments are separated. This results in reasonably consistent accounts of the memorial mounds in the Jordan (3:12; 4:5–7, 9–14) and at Gilgal (4:1–3, 8, 15–24).
The statement that the ark passed over “in the presence of the people” (v. 11) indicates that the ark resumed its position at the head of the column of march.
The contributions of the eastern tribes were obviously important in Israel’s conquest of Canaan (1:12–18; 22:1–34). Nevertheless, it is hardly likely that they provided 40,000 fighting men. Even Egypt was defeated on numerous occasions by armies of smaller size. The term translated “thousand” may also refer to a conscription unit or clan within a tribe. Ordinarily only a few soldiers were taken from each group. Possibly a total of less than five hundred troops were involved.
19. the people came up out of Jordan on the tenth day of the first month—i. e., the month Nisan, four days before the passover, and the very day when the paschal lamb required to be set apart, the providence of God having arranged that the entrance into the promised land should be at the feast. and encamped in Gilgal. The name is here given by anticipation (see on ch. 5:9). It was a tract of land, according to Josephus (‘Antiquities,’ b. v., ch. iv., sec. 2), fifty stadia (six and a half miles) from Jordan, and ten stadia (one and a quarter miles) from Jericho, at the eastern outskirts of the palm forest, and in the vicinity of the village Riha. But, according to Robinson, no trace either of its name or site remains. 20. those twelve stones … did Joshua pitch in Gilgal. Probably to render them more conspicuous, they might be raised on a foundation of earth and turf; and as the Hebrew word Gilgal signifies a circle, it may be applied either to a circular stone or a circular row of stones: so that Gilgal was a place for the assembling of the people, first, for religious purposes, and afterwards for general objects, especially for holding courts of justice (cf. ch. 9:6; 10:6, 7; 14:6; 15:7; 1 Sam. 10:8; 11:14, 15; 13:4–9; 15:21). Stonehenge, Crookem Tor on Dartmoor, and the Druidical circles were similar in construction, and devoted to analogous purposes. To find these stones is one of the objects contemplated by the Palestine Archæological Association, the council of which, in the prospectus issued October, 1854, use the following words regarding them:—‘Doubtless these stones which Joshua pitched were large and remarkable, and were probably arranged numerically, and with some significant order, that their purpose might be ever afterwards recognized. Nor is it improbable that some name or device might have been put on them, to identify them individually with the tribes of Israel. The remote period of these stones would lead us to expect that they would, many years ago, have sunk into the earth, and would be hidden under an accumulation of mosses and herbage, but still not lost beyond the reach of diligent and skilful research.’ The pile was designed to serve a double purpose—that of impressing the heathen with a sense of the omnipotence of God, while at the same time it would teach an important lesson in religion to the young and rising Israelites in after-ages; and it became the first sanctuary in Canaan (v. 15), the earliest station of the tabernacle (ch. 18:1).
CHAP. 5. 1.—THE CANAANITES AFRAID
4:19 The tenth day of the first month was the day that preparations for the Passover were to be made (Ex 12:2–3). This signals the celebration of Jos 5. Gilgal, meaning “circle,” could describe any of a variety of sites.
4:20–23 The purpose of the twelve stones is found in the questions that the children would ask. The question and the instruction of the next generation about the divine miracles resembles Dt 6:6–9. Questions asked by sons about the significance of the Passover and the exodus are found in the Jewish Passover Seder or liturgy. Their mention here connects this Passover with the events of the crossing of the Jordan just as the earlier Passover remembered the crossing of the Red Sea.
4:24 The purpose of this miracle is to declare God’s might to all the peoples of the earth and to encourage Israel to always fear the LORD. Faith and commitment to God is the goal, just as with the miracles of Jesus (Jn 20:30–31).