It is rendered [answered] to the Israelites by Joshua himself, with the cause: “Because after the third day you shall cross the Jordan.” Leaders are wont to indicate some such thing to soldiers about to set out, as in Frontinus bk. 4 ch. 7: “Cato ordered the third part of the soldiers to prepare victuals, and to embark on the ships.” Masius renders [it] “within three days” [intra triduum]. And indeed thus sometimes can be rendered the Hebrew particle beod [עוֹד], as at 2 [Sam.] 12:22. And it seems between these versions this to be the difference: that he who says “within three days” would signify [that] the crossing of the Jordan would be before the third day [was] finished; but the other truly [signifies] “after the same third day finished.” And indeed that sense — here and ch. 2 — Ralbag embraces, and the 70 intimate, when they say: “Yet [for] these days; and thou shalt cross this Jordan.” Yet our text’s version admits not only this [sense], but the other sense also. For [the thing] which is said Mark 8:31 — [that] CHRIST the LORD “after these days shall rise again” — means “within three days,” as [it is] also at Matt. 27, and as our Maldonatus proves for this place. And it can, about this manner of speaking, be consulted [in] the third rule of Tyconius in St. Augustine bk. On Christian Doctrine, and [in] Nebrissensis [Nebrija] in the Quinquagena ch. 25. But which sense agrees more, below will be said.
Now [it is] enough [to note] the cause why victuals ought to be prepared: [namely] that — three days still passing, or certainly [three] now elapsed — [the Jordan] was to be crossed beyond [i.e. they were to go across it]. But what then? Was the manna not going to follow them further? Or was it going to follow, but Joshua either did not know it, or was in doubt of it? Neither indeed would I think. But rather, [I would think] Joshua the Leader was of such great prudence, and skill of the military affair, that he foresaw — that which could easily happen — namely that the Canaanites might meet [attack] the Israelites as they crossed the Jordan; or certainly, after they had crossed and fixed camp, might encircle them with various forces as with a hunting-net [indago], fatigue them with assiduous battles, and thus prohibit them from the very collection and preparation of the falling manna. But although, by God’s will [numen], none of these was done, yet it was [the mark] of a prudent Commander so to prepare himself, that if perchance it had happened, he might not have [cause] to blush and say: “I had not thought [it]” [Non putaram].
(col. 297)
“In every expedition,” says Vegetius bk. 3 ch. 3, “one and the greatest counsel is that victuals suffice thee, [and] that want break the enemies. For more often does famine consume an army than battle, and famine is fiercer than the sword.” And he adds: “In other cases [it] can be succored in time; provisioning and grain-supply, in [time of] necessity, has no remedy — unless [it be] stored up beforehand.” And that multitude of the Israelites was rather prone to complaints and murmurings. If, therefore, in the very entry of the promised land — and (so to speak) first of all, in the vestibule — there had been need to hunger for something, would they not have complained about their new Commander? Would they not have contemned and cursed him? Nor indeed do these [things] contravene [the fact] that Joshua [was] so prudent in caring for provisioning, nor [do they contravene] the precepts of the military art enjoined on him — [nor] that which our Jesus delivered, Matt. 6: “Be not solicitous for the morrow.” For therefore he says: “Be not solicitous [for your life], what you shall eat.” For God does not wish all solicitude detracted from men, but only that which arises from a certain diffidence toward God (as there appears vv. 26, 28, 30), and which twists and distracts them from the worship and obedience of God (v. 24).