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 living God in the midst of it, who had the power to fulfil His word. Jehovah is called a “living God,” in contrast with the dead gods of the heathen, as a God who proved himself to be living, with special reference to those “divine operations by which God had shown that He was living and watchful on behalf of His people; just as His being in the midst of the people did not denote a naked presence, but a striking degree of presence on the part of God in relation to the performance of extraordinary operations, or the manifestation of peculiar care” (Seb. Schmidt). The God of Israel would now manifest himself as a living God by the extermination of the Canaanites, seven tribes of whom are enumerated, as in Deu 7:1 (see the remarks on this passage). Joshua mentions the destruction of these nations as the purpose which God had in view in the miraculous guidance of Israel through the Jordan, to fill the Israelites with confidence for their entrance into the promised land.

Verse 11
After this inspiriting promise, Joshua informed the people what the Lord intended to do first: “Behold, the ark of the covenant of the Lord of the whole earth will go before you into Jordan.” כּל־הארץ 'adown is a genitive dependent upon הברית ארון, the strict subordination of the construct state being loosened in this case by the article before the nomen regens. The punctuators have therefore separated it from the latter by sakeph-katon, without thereby explaining it as in opposition or giving any support to the mistaken exposition of Buxtorff and Drusius, that “the ark of the covenant is called the ruler of the whole earth.” The description of Jehovah as “Lord of the whole earth,” which is repeated in Jos 3:13, is very appropriately chosen for the purpose of strengthening confidence in the omnipotence of the Lord. This epithet “exalted the government of God over all the elements of the world, that the Israelites might have no doubt that as seas and rivers are under His control, the waters, although liquid by nature, would become stable at His nod” (Calvin). The expression, “passeth over before you into Jordan,” is more precisely explained in the course of the narrative: