unto the dry land" (literally, were detached, viz., from the clogging mud, "upon the dry"), "the waters of

Jordan returned unto their place, and flowed over all his banks, as before." It must have been towards

evening when the rest of the march was accomplished - a distance of about five miles - and Israel's camp

was pitched at what afterwards became Gilgal, "in the east border of Jericho," about two miles from the latter

The object and meaning of this "notable miracle" are clearly indicated in the sacred text. We know that it

was as absolutely necessary in the circumstances as formerly the cleaving of the Red Sea had been. For, at

that season of the year, and with the means at their disposal, it would have been absolutely impossible for a

large host with women and children to cross the Jordan. But, besides, it was fitting that a miracle similar to

that of the Exodus from Egypt should mark the entrance into the Land of Promise; fitting also, that the

commencement of Joshua's ministry should be thus Divinely attested like that of Moses (Joshua 3:7).

Finally, it would be to Israel a glorious pledge of future victory in the might of their God (ver. 10), while to

their enemies it was a sure token of the judgment about to overtake them (Joshua 5:1).

Two things yet remained to be done, before Israel could enter upon the war with Canaan. Although the

people of God, Israel had been under judgment for nearly forty years, and those born in the wilderness bore

not the covenant mark of circumcision. To renew that rite in their case was the first necessity, so as to

restore Israel to its full position as the covenant-people of God.75

After that, a privilege awaited Israel which for thirty-eight years they had not enjoyed. Probably the

Passover at the foot of Sinai (Numbers 9:1) had been the last, as that feast would not have been observed

by the people in their uncircumcision. But at Gilgal their reproach was "rolled away," and the people of God

renewed the festive remembrance of their deliverance from Egypt. Truly, that first Passover on the soil of

Palestine had a twofold meaning. Even the circumstances recalled its first cele bration. As the night of the

first Passover was one of terror and judgment to Egypt, so now, within view of the festive camp of Gilgal,

"Jericho was straitly shut up because of the children of Israel: none went out, and none

came in" (Joshua 6:1).

And now also the Divine wilderness-provision of the "manna which had clung to them with the tenacity of

all God's mercies," ceased on, "the morrow after they had eaten of the old corn of the land: neither had the

children of Israel manna any more; but they did eat of the fruits of the land of Canaan that year." And so

also have miraculous gifts ceased in the Church, because their continuance has become unnecessary.

Similarly will our manna-provision for daily life -need cease, when we at the last enter upon the land of

promise, and for ever enjoy its fruits!