Joshua 3:3

And they commanded the people, saying. These words are interesting as showing that all was orderly in the Israel-irish camp. Everything was carried on according to the strictest rules of military discipline. The removal of the ark was to be the signal for the advance of the whole host. The ark of the covenant. We may with advantage compare the religious use of the ark here and in Joshua 6:1-27 ; with its superstitious use in 1 Samuel 4:3 , 1 Samuel 4:4 . We do not read that when the Israelites were defeated at Ai, Joshua took the ark with him in a march to repair the disaster. Such a misuse of the symbol of God's Presence was only possible in days when faith had grown cold. When the Israelites had need of supernatural guidance, when they were placed in circumstances where no use of their own unaided powers could guide them, then they must repair to the ark of God. There they must seek counsel, this they must set before them to guide their ways. But to regard it as a charm which could possibly atone for their want of faith and their lack of obedience, was to profane it. Such temptations as these Jesus Christ resisted in the wilderness; such temptations Christians must resist now. We have no right to seek for supernatural aids where natural ones will suffice us—no right to invoke the special intervention of God till we have exhausted all the means He has placed at our disposal. Above all, we have no right to expect Him to save us from the consequences of our own sin and disobedience except on His own condition, that we shall truly repent. We may further remark that the Pillar of the Cloud and the fire, like the manna, had ceased, and even the ark of the covenant only preceded the Israelites on special occasions. The priests the Levites. This phrase has given rise to some discussion. Some editions of the LXX ; as well as some Hebrew MSS ; read, "the priests and the Levites." The Chaldee and Syriac versions have the same reading. The Vulgate—more correctly, as it would seem—renders " sacerdotes stirpis Levitiae ," i.e; "the priests who are of the tribe of Levi" (see Joshua 8:33 , Numbers 4:18 , and Deuteronomy 31:9 ). Keil's explanation that this expression must be taken in opposition to non-Levitical and, therefore, unlawful priests, seems hardly satisfactory. It is not till much later—in fact, till the time of Jeroboam—that we hear of unlawful priests. It is more probable that it is intended to emphasise the position of Levi as the sacerdotal tribe, the one tribe which had no share in the operations of the war. So Rabbi Solomon Jarchi explains it, citing the B'reshith Babbah, which states that the phrase is found in forty-five places in the Bible, with the meaning that the priests are of the tribe of Levi.