Joshua 4-5: Dissecting scenes

Joshua 4: Twelve Stones Set Up at Gilgal
Joshua 5: The New Generation Circumcised / The Passover at Gilgal / Joshua's Vision

As we read of Israel's crossing the Jordan in yesterday's reading, the parallel with the previous generation's crossing of the Red Sea became apparent. Today the parallel continues, as Israel finds itself on the opposite bank and the water close back in.

Twelve Stones Set Up at Gilgal: Joshua 4
When the entire nation completes its crossing, the Lord commands Joshua to select 12 men, one from each tribe, and command them to each take a stone from the middle of the Jordan where the priests' feet stood, and lay them down in the camp. Joshua commands this, telling the men the reason for the action is as a remembrance for future generations of when the Lord cut off the waters. The stones will serve as a memorial. In an interesting twist, the language seems to indicate that the fetching of the rocks happens as the stream is crossed, not after. More on this later.

A strange (and seemingly contradictory) etiological note then informs the reader that Joshua set up twelve stones in the middle of the Jordan, where the priests stood. There seems here to be a mixing of traditions: one in which the stones are in the river and another in which they are in the camp. The two tales probably appear right next to each other because to the biblical author they represent a very similar idea within the same story - much as the Noah narrative mixes contradictory narratives to form a cohesive whole.

We then take a step back in time to again watch the people cross the Jordan "in haste." [Chronology and location within this passage are sketchy - likely the author is combining multiple traditions.] The priests, bearing the ark, are then said to have "crossed over in front of the people," which would be a pretty difficult taken literally. However, the biblical author takes a view of biblical narrative that all accounts are equally valid. Therefore there is nothing wrong with a mixing of traditions. In fact, it shows that multiple sources (each considered true) are backing the author up!

The account then shifts again to a militaristic crossing: "About forty thousand armed for war crossed over before the Lord to the plains of Jericho for battle" (Josh. 4.13).

A brief insertion then informs us that that same day the Lord exalts Joshua and the people stand in awe of him, as they stood in awe of Moses.

Once Israel has crossed (finally) the priests journey out with the ark, and when they touch dry ground the water resumes its normal flow.

The people crossed the Jordan on the tenth day of the first month, and camp in Gilgal on the eastern border of Jericho.

We are left with a second reminder of the meaning of the twelve stones:

"For the Lord your God dried up the waters of the Jordan for you until you crossed over, as the Lord your God did to the Red Sea, which he dried up for us until we crossed over."
(Josh. 4.23)

Have we heard this anywhere before? Maybe in the words of Rahab in Joshua 2?

"For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt."
(Josh. 1.10)

This clever device is known as "dialogue-bound" narration - akin to envelope structure (AKA pastrami sandwich structure). The narrative is bound by dialogue that expresses the same idea on either side. The narrative is clearly demarcated by the recalled Red Sea crossing. The fact that the author chooses this event to mark off the narrative indicates that the author understands the similarity and helps to tie the two evens together - both as miraculous acts of God delivering his people from a hostile land. Indeed, the people are delivered,

"So that all the peoples of the earth may know that the hand of the Lord is mighty, and so that you may fear the Lord your God forever.
(Josh. 4.24)

The New Generation Circumcised: Joshua 5.1-9
It turns out boundary for the dialogue-bound narration is further explicated:

When all the kings of the Amorites beyond the Jordan to the west, and all the kings of the Canaanites by the sea, heard that the Lord had dried up the waters of the Jordan for the Israelites until they had crossed over, their hearts melted, and there was no longer any spirit in them, because of the Israelites.
(Josh. 5.1).

Rahab had something to say about this in Joshua 2:

"As soon as we heard [of the crossing the Red Sea and the Israelites' might in battle], our hearts melted, and there was no courage left in any of us because of you."

My, that all ties up nicely, wouldn't you say?

In any case, the new generation must be circumcised, because the practice was put on hold in the wilderness. Joshua circumcises all the men, and they remain in camp until they are healed. This etiological story explains the naming of Gibeath-haaraloth, literally meaning "foreskin hill." It also explains the naming of Gilgal, a word related to "roll," because that is where the Lord tells Joshua, "Today I have rolled away from you the disgrace of Egypt."

The Passover at Gilgal: Joshua 5.10-12
The Israelites hold the passover in the plains of Jericho. After that day, the manna ceases to fall, and the Israelites officially begin to eat the produce of the land.

Joshua's Vision: Joshua 5.13-15
One day Joshua is by Jericho when he sees a man with a drawn sword in hand. Joshua asks, "Are you one of us, or one of our adversaries?" The man replies, "Neither; but as commander of the army of the Lord I have now come."

Joshua falls to his face and worships, asking the man what he commands. The commander responds, "Remove the sandals from your feet, for the place where you stand is holy."

The sandal removal scene is a type scene intended to show the similarities between Moses and Joshua. Just as Moses led Israel across the Red Sea, so Joshua led Israel across the Jordan. Just as Moses removes his sandals when he encounters the burning bush, so Joshua removes his sandals when he encounters the commander of the Lord's army.