Several points call for notice in the above account.  First of all,

observe that what the twelve representative men did, is said to have been

done by 'the children of Israel' (Josh. 4:8).  We find the same principle at

work in the record of the Passover, where, although the head of the house was

the one who actually killed the passover lamb, yet, as it was a

representative act, we read: 'And the whole assembly of the congregation of

Israel shall kill it in the evening' (Exod. 12:6).  Not only is the

representative principle manifest in the reference to Israel, but also in the

fact that the many passover lambs slain that night are spoken of as 'it',

plainly looking forward to the great Antitype.  It is well to see this fact

clearly, for there are some who would rob us of this glorious ground of

We next observe that the twelve stones were not gathered from any part

of the river bed that was most accessible, but had to be taken 'out of the

place where the priests' feet stood firm'.  Moreover, Joshua set up twelve

more stones in the midst of Jordan, in exactly the place from which the first

twelve were taken.  When we are dealing with stones, it is not possible for

them to be in two places at once, but when we consider God's people, we learn

that they may be buried with Christ, and also reckoned to be raised together

with Him.

Again, we observe that it was Joshua, not the twelve men, who placed

the twelve stones in the river bed, and it was Joshua, and not the twelve

men, who pitched them in Gilgal.  We have symbolized in these two sets of

stones a twofold work, that remained unexplained until Paul wrote the epistle

to the Romans.

The special significance of Gilgal where the twelve stones were pitched

by Joshua will become apparent on reading the account.

We draw attention to the meaning of the word 'pitch' in the passage:

'Did Joshua pitch in Gilgal' (Josh. 4:20).  The word does not mean 'pitch' as

in 'pitching a camp'.  For the pitching of a camp the word is chanah or

natah; but the word here is qum, which means to 'stand up', 'arise' -- as in

'Moses is dead; now therefore arise' (Josh. 1:2).  The stones brought from

the depths of the waters of judgment now 'stand up' as monuments of grace.

The typical character of the stones is indicated by the fact that provision

is twice made for the time when children should ask, 'What mean ye by these

stones?' (Josh. 4:6,21).

On twelve different occasions we read of certain things or events being

'for a memorial' to Israel.  Eleven are found during the administration of

Moses and Joshua, the twelfth appearing at the restoration of Israel

described in the prophet Zechariah.  All in their measure look forward to

'This day shall be unto you for a memorial' (Exod. 12:14).

'This is done because of that which the Lord did unto me when I came

forth out of Egypt.  And it shall be for a sign ... and for a memorial

... ' (Exod. 13:8,9).