_JORDAN REACHED._
JOSHUA iii. 1-7.
The host of Israel had been encamped for some time at Shittim on the
east side of the river Jordan. It is well to understand the
geographical position. The Jordan has its rise beyond the northern
boundary of Palestine in three sources, the most interesting and
beautiful of the three being one in the neighbourhood of Cæsarea
Philippi. The three streamlets unite in the little lake now called
Huleh, but Merom in Bible times. Issuing from Merom in a single stream
the Jordan flows on to the lake of Galilee or Gennesareth, and from
thence, in a singularly winding course, to the Dead Sea. Its course
between the lake of Galilee and the Dead Sea is through a kind of
ravine within a ravine; the outer ravine is the valley or plain of
Jordan, now called by the Arabs El Ghor, which is about six miles in
width at its northern part, and considerably more at its southern,
where the Israelites now were. Within this "El Ghor" is a narrower
ravine about three-quarters of a mile in width, in the inner part of
which flows the river, its breadth varying from twenty to sixty yards.
Some travellers say that the Jordan does not now rise so high as
formerly, but others tell us they have seen it overflowing its banks
at the corresponding season. But "the plain" is not fertilized by the
rising waters: hence the reason why the banks of the river are not
studded with towns as in Egypt. It is quite possible, however, that in
the days of Abraham and Lot artificial irrigation was made use of:
hence the description given of it then that it was "like the land of
Egypt" (Gen. xiii. 10). If it be remarked as strange that Jordan
should have overflowed his banks "in time of harvest" (Josh. iii. 15)
when usually rain does not fall in Palestine, it is to be remembered
that all the sources of the Jordan are fountains, and that fountains
do not usually feel the effects of the rain until some time after it
has fallen. The harvest referred to is the barley harvest, and near
Jericho that harvest must have occurred earlier than throughout the
country on account of the greater heat.
The host of Israel lay encamped at Shittim, or Abel Shittim, "the
meadow or moist place of the acacias," somewhere in the Arboth-Moab or
fields of Moab. The exact spot is unknown, but it was near the foot of
the Moabite mountains, where the streams, coming down from the heights
on their way to the Jordan, caused a luxuriant growth of acacias, such
as are still found in some of the adjacent parts. Sunk as this part of
the plain is far below the level of the Mediterranean, and enclosed by
the mountains behind it as by the walls of a furnace, it possesses an
almost tropical climate which, though agreeable enough in winter and
early spring, would have been unbearable to the Israelites in the
height of summer. It was while Israel "abode in Shittim," during the
lifetime of Moses, that they were seduced by the Moabites to join in
the idolatrous revels of Baal-peor and punished with the plague. The
acacia groves gave facilities for the unhallowed revelling. That
chastisement had brought them into a better spirit, and now they were
prepared for better things.
The Jordan was not crossed then by bridges nor by ferry boats; the
only way of crossing was by fords. The ford nearest to Jericho, now
called El Mashra'a, is well known; it was the ford the Israelites
would have used had the river been fordable; and perhaps the tradition
is correct that there the crossing actually took place. When the spies
crossed and recrossed the river it must have been by swimming, as it
was too deep for wading at the time; but though this mode of crossing
was possible for individuals, it was manifestly out of the question
for a host. That the Israelites could by no possibility cross at that
season must have been the forlorn hope of the people of Jericho;
possibly they smiled at the folly of Joshua in choosing such a time of
the year, and asked in derision, How is he ever to get over?
The appointed day for leaving Shittim has come, and Joshua, determined
to lose no time, rises "early in the morning." Nor is it without a
purpose that so often in the Old Testament narrative, when men of
might commence some great undertaking, we are told that it was early
in the morning. In all hot climates work in the open air, if done at
all, must be done early in the morning or in the evening. But, besides
this, morning is the appropriate time for men of great energy and
decision to be astir; and it readily connects itself with the New
Testament text--"Not slothful in business, fervent in spirit, serving
the Lord." The benefits of an early start for all kinds of successful
work are in the proverbs of all nations; and we may add that few have
reached a high position in the Christian life who could not say, in
the spirit of the hymn, "early in the morning my song shall rise to
thee." Nor can it easily be understood how under other conditions the
precept could be fulfilled--"Whatsoever thy hand findeth to do, do it
with thy might."
From Shittim to the banks of the Jordan is an easy journey of a few
miles, the road being all over level ground, so that the march was
probably finished before the sun had risen high. However strong their
faith, it could not be without a certain tremor of heart that the
people would behold the swollen river, and mark the walls and towers
of Jericho a few miles beyond. Three days are to be allowed, if not
for physical, certainly for moral and spiritual preparation for the
crossing of the river. The three days are probably the same as those
adverted to before (chap. i. 3), just as the order to select twelve
men to set up twelve stones (chap. iii. 12) is probably the same as
that more fully detailed in chap. iv. 2. The host is assembled in
orderly array on the east bank of the Jordan, when the officers pass
through to give instructions as to their further procedure. Three such
instructions are given.
First, they are to follow the ark. Whenever they see the priests that
bear it in motion, they are to move from their places and follow it.
There was no longer the pillar of fire to guide them--that was a
wilderness-symbol of God's presence, now superseded by a more
permanent symbol--the ark. Both symbols represented the same great
truth--the gracious presence and guidance of God, and both called the
people to the same duty and privilege, and to the same assurance of
absolute safety so long as they followed the Lord. Familiar sights are
apt to lose their significance, and the people must have become so
familiar with the wilderness-pillar that they would hardly think what
it meant. Now a different symbol is brought forward. The ark carried
in solemn procession by the priests is now the appointed token of
God's guidance, and therefore the object to be unhesitatingly
followed. A blessed truth for all time was clearly shadowed forth.
Follow God implicitly and unhesitatingly in every time of danger, and
you are safe. Set aside the counsels of casuistry, of fear, and of
worldly wisdom; find out God's will and follow it through good report
and through evil report, and you will be right. It was thus that
Joshua and Caleb did, and counselled the people to do, when they came
back from exploring the land; and now these two were reaping the
benefit; while the generation, that would have been comfortably
settled in the land if they had done the same, had perished in the
wilderness on account of their unbelief.
Secondly, a span of two thousand cubits was to be left between the
people and the ark. Some have thought that this was designed as a
token of reverence; but this is not the reason assigned. Had it been
designed as a token of reverence, it would have been prescribed long
before, as soon as the ark was constructed, and began to be carried
with the host through the wilderness. The intention was, "that ye may
know the way by which you must go" (ver. 4). If this arrangement had
not been made, the course of the ark through the flat plains of the
Jordan would not have been visible to the mass of the host, but only
to those in the immediate neighbourhood, and the people would have
been liable to straggle and fall into confusion, if not to diverge
altogether. In all cases, when we are looking out for Divine guidance,
it is of supreme importance that there be nothing in the way to
obscure the object or to distort our vision. Alas, how often is this
direction disregarded! How often do we allow our prejudices, or our
wishes, or our worldly interests to come between us and the Divine
direction we profess to desire! At some turn of our life we feel that
we ought not to take a decisive step without asking guidance from
above. But our own wishes bear strongly in a particular direction, and
we are only too prone to conclude that God is in favour of our plan.
We do not act honestly; we lay stress on all that is in favour of what
we like; we think little of considerations of the opposite kind. And
when we announce our decision, if the matter concern others, we are at
pains to tell them that we have made it matter of prayer. But why make
it matter of prayer if we do so with prejudiced minds? It is only when
our eye is single that the whole body is full of light. This clear
space of two thousand cubits between the people and the ark deserves
to be remembered. Let us have a like clear space morally between us
and God when we go to ask His counsel, lest peradventure we not only
mistake His directions, but bring disaster on ourselves and dishonour
on His name.
Thirdly, the people were instructed,--"Sanctify yourselves, for
to-morrow the Lord will do wonders among you." It is an instinct of
our nature that when we are to meet with some one of superior worldly
rank preparation must be made for the meeting. When Joseph was
summoned into the presence of Pharaoh, and they brought him hastily
out of the dungeon, "he shaved himself, and changed his raiment, and
came in unto Pharaoh." The poorest subject of the realm would try to
wear his best and to look his best in the presence of his sovereign.
But while "man looketh on the outward appearance the Lord looketh on
the heart." And our very instincts teach us, that the heart needs to
be prepared when God is drawing near. It is not in our ordinary
careless mood that we ought to stand before Him who "sets our
iniquities before Him, our secret sins in the light of His
countenance." Grant that we can neither atone for our sin, nor cleanse
our hearts without His grace; nevertheless, in God's presence
everything that is possible ought to be done to remove the abominable
thing which He hates, so that He may not be affronted and offended by
its presence. Most appropriate, therefore, was Joshua's
counsel,--"Sanctify yourselves, for to-morrow the Lord will do wonders
among you." He will surpass all that your eyes have seen since that
night, much to be remembered, when He divided the sea. He will give
you a token of His love and care that will amaze you, much though you
have seen of it in the wilderness, and in the country of Sihon and Og.
Expect great things, prepare for great things; and let the chief of
your preparations be to sanctify yourselves, for "the foolish shall
not stand in His sight, and He hateth all workers of iniquity."
Next day (compare ver. 5, "to-morrow," and ver. 7, "this day") Joshua
turns to the priests and bids them "take up the ark of the covenant."
The priests obey; "they take up the ark, and go before the people."
Shall we take notice of the assertion of some that all those parts of
the narrative which refer to priests and religious service were
introduced by a writer bent on glorifying the priesthood? Or must we
repel the insinuation that the introduction of the ark, and the
miraculous effects ascribed to its presence, are mere myths? If they
are mere myths, they are certainly myths of a very peculiar kind.
Twice only in this book is the ark associated with miraculous
events--at the crossing of the Jordan and at the taking of Jericho.
If these were myths, why was the myth confined to these two occasions?
When mythical writers find a remarkable talisman they introduce it at
all sorts of times. Why was the ark not brought to the siege of Ai?
Why was it absent from the battles of Bethhoron and Merom? Why was its
presence restricted to the Jordan and Jericho, unless it was God's
purpose to inspire confidence at first through the visible symbol of
His presence, but leave the people afterwards to infer His presence by
faith?
The taking up of the ark by the priests was a decisive step. There
could be no resiling now from the course entered on. The priests with
the ark must advance, and it will be seen whether Joshua has been
uttering words without foundation, or whether he has been speaking in
the name of God. Shall mere natural forces be brought into play, or
shall the supernatural might of heaven come to the conflict, and show
that God is faithful to His promise?
Let us put ourselves in Joshua's position. We do not know in what
manner the communications were carried on between him and Jehovah of
which we have the record under the words "the Lord spake unto Joshua."
Was it by an audible voice? Or was it by impressions on Joshua's mind
of a kind that could not have originated with himself, but that were
plainly the result of Divine influence? In any case, they were such as
to convey to Joshua a very clear knowledge of the Divine will. Yet
even in the best of men nature is not so thoroughly subdued in such
circumstances but that the shadow of anxiety and fear is liable to
flit across them. They crave something like a personal pledge that all
will go well. Hence the seasonableness of the assurance now given to
Joshua--"This day will I begin to magnify thee in the sight of all
Israel, that they may know that, as I was with Moses, so I will be
with thee." How full and manifold the assurance! First, I will magnify
thee. I will endue thee with supernatural might, and that will give
you authority and weight, corresponding to the position in which you
stand. Further, this shall be but the beginning of a process which
will be renewed as often as there is occasion for it. "This day I will
_begin_." You are not to go a warfare on your own charges, but "as
your days, so shall your strength be." Moreover, this exaltation of
your person and office will take place "in the sight of all Israel,"
so that no man of them shall ever be justified in refusing you
allegiance and obedience. And to sum up--you shall be just as Moses
was; the resources of My might will be as available for you as they
were for him. After this, what misgivings could Joshua have? Could he
doubt the generosity, the kindness, the considerateness of his Master?
Here was a promise for life; and no doubt the more he put it to the
test in after years the more trustworthy did he find it, and the more
convincing was the proof it supplied of the mindfulness of God.
It is an experience which has been often repeated in the case of those
who have had to undertake difficult work for their Master. Of all our
misapprehensions, the most baseless and the most pernicious is, that
God does not care much about us, and that we have not much to look for
from Him. It is a misapprehension which dishonours God greatly, and
which He is ever showing Himself most desirous to remove. It stands
fearfully in the way of that spirit of trust by which God is so much
honoured, and which He is ever desirous that we should show. And
those who have trusted God, and have gone forward to their work in His
strength, have always found delightful evidence that their trust has
not been in vain. What is the testimony of our great Christian
philanthropists, our most successful missionaries, and other devoted
Christian workers? Led to undertake enterprises far beyond their
strength, and undergo responsibilities far beyond their means, we know
not a single case in which they have not had ample proof of the
mindfulness of their Master, and found occasion to wonder at the
considerateness and the bountifulness which He has brought to bear
upon their position. And is it not strange that we should be so slow
to learn how infinite God is in goodness? That we should have no
difficulty in believing in the goodness of a parent or of some kind
friend who has always been ready to help us in our times of need, but
so slow to realize this in regard to God, though we are constantly
acknowledging in words that He is the best as well as the greatest of
beings? It is a happy era in one's spiritual history when one escapes
from one's contracted views of the love and liberality of God, and
begins to realize that "as far as heaven is above the earth, so far
are His ways above our ways, and His thoughts above our thoughts"; and
when one comes to find that in one's times of need, whether arising
from one's personal condition or from the requirements of public
service, one may go to God for encouragement and help with more
certainty of being well received than one may go to the best and
kindest of friends.
It is sometimes said that the Old Testament presents us with a
somewhat limited view of God's love. Certainly it is in the New
Testament that we see it placed in the brightest of all lights--the
Cross, and that we find the argument in its most irresistible
form--"He that spared not His own Son, but delivered Him up for us
all, how shall He not, with Him also, freely give us all things?" But
one must have read the Old Testament in a very careless spirit if one
has not been struck with its frequent and most impressive revelations
of God's goodness. What scenes of gracious intercourse with His
servants does it not present from first to last, what outpourings of
affection, what yearnings of a father's heart! If there were many in
Old Testament times whom these revelations left as heedless as they
found them, there were certainly some whom they filled with wonder and
roused to words of glowing gratitude. The Bible is not wont to repeat
the same thought in the same words. But there is one truth and one
only which we find repeated again and again in the Old Testament, in
the same words, as if the writers were never weary of them--"For His
mercy endureth for ever." Not only is it the refrain of a whole psalm
(cxxxvi.), but we find it at the beginning of three other psalms
(cvi., cvii., cxviii.), we find it in David's song of dedication when
the ark was brought up to Jerusalem (1 Chron. xvi. 34), and we find
also that on the same occasion a body of men, Heman and Jeduthun and
others, were told off expressly "to give thanks to the Lord, because
His mercy endureth for ever" (1 Chron. xvi. 41). This, indeed, is the
great truth which gives the Old Testament its highest interest and
beauty. In the New Testament, in its evangelical setting, it shines
with incomparable brightness. Vividly realized, it makes the
Christian's cup to flow over; as it fills him likewise with the hope
of a joy to come--"a joy unspeakable and full of glory."