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‘THE WATERS SAW THEE; THEY WERE AFRAID’

‘And Joshua said unto the people, Sanctify yourselves: for tomorrow the Lord will do wonders among you. 6. And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. 7. And the Lord said unto 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. 8 And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan. 8. And Joshua said unto the children of Israel, Come hither, and hear the words of the Lord your God. 10. And Joshua said, Hereby ye shall know that the living God is among you, and that He will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites. 11. Behold, the ark of the covenant of the Lord of all the earth passeth Over before you into Jordan. 12. Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man. 13. And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be out off from the waters that come down from above; and they shall stand upon an heap. 14. And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people; 15. And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) 16. That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea failed, and were cut off: and the people passed over right against Jericho. 17. And the priests that bare the ark of the covenant of the Lord stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.’—JOSHUA iii. 5-17.

The arrangement of the narrative of the passage of Jordan, which occupies chapters iii. and iv., is remarkable, and has led to suggestions of interpolation and blending of two accounts, which are quite unnecessary. It is divided into four sections,—the preparations (Joshua iii. 1-6), the passage (Joshua iii. 7-17), the lifting of the memorial stones from the river’s bed and the fixing of one set of them in it (Joshua iv. 1-14), the return of the waters, and the erection of the second set of memorial stones at Gilgal (Joshua iv. 15-24).

Each section closes with a summary of the whole transaction, after the common manner of Old Testament history, which gives to a hasty reader the impression of confusion and repetition; but a little attention shows a very symmetrical arrangement, negativing the possibility of interpolation. The last three sections are all built on the same lines. In each there is a triple division,—God’s command to Joshua, Joshua’s communication of it to the people, and the actual fact, fulfilling these. So each stage passes thrice before the view, and the impressiveness of the history is heightened by our seeing it first in the mirror of the divine Word, and then in the orders of the commander, before we see it as a thing actually happening.

Verses 5 and 6 of the chapter belong to the section which deals with the preparation. General instructions had been already issued that the host was to follow the ark, leaving two thousand cubits between them and it; but nothing had been said as to how Jordan was to be crossed. No doubt many a question and doubt had been muttered by the watch-fires, as the people looked at the muddy, turbid stream, swirling in flood. The spies probably managed to swim it, but that was a feat worthy to be named in the epitaph of heroes (1 Chron. xii. 15), and impossible for the crowd of all ages and both sexes which followed Joshua. There was the rushing stream, swollen as it always is in harvest. How were they to get over? And if the people of Jericho, right over against them, chose to fall upon them as they were struggling across, what could hinder utter defeat? No doubt, all that was canvassed, in all sorts of tones; but no inkling of the miracle seems to have been given.

God often opens His hand by one finger at a time, and leaves us face to face with some plain but difficult duty, without letting us see the helps to its performance, till we need to use them. If we go right on the road which He has traced out, it will never lead us into a blind alley. The mountains will part before us as we come near what looked their impassable wall; and some narrow gorge or other, wide enough to run a track through, but not wide enough to be noticed before we are close on it, will be sure to open. The attitude of expectation of God’s help, while its nature is unrevealed, is kept up in Joshua’s last instruction. The people are bidden to ‘sanctify themselves, because to-morrow the Lord will do wonders’ among them. That sanctifying was not external, but included the hallowing of spirit by docile waiting for His intervention, and by obedience while the manner of it was hidden. The secret of to-morrow is partly made known, and the faith of the people is nourished by the mystery remaining, as well as by the light given. The best security for to-morrow’s wonders is to-day’s sanctifying.

The command to the priests discloses to them a little more, in bidding them pass over before the people, but the additional disclosure would only be an additional trial of faith; for the silence as to how so impossible a command was to be made possible is absolute. The swollen river had obliterated all fords; and how were priests, staggering under the weight of the ark on their shoulders, to ‘pass over’? The question is not answered till the ark is on their shoulders. To-day often sees to-morrow’s duty without seeing how it is to be done. But the bearers of the ark need never fear but that the God to whom it belongs will take care of it and of them. The last sentence of verse 6 is the anticipatory summary which closes each section.

In verses 7-17 we have the narrative of the actual crossing, in its three divisions of God’s command (vs. 7-8), Joshua’s repetition of it (vs. 9-13), and the historical fact (vs. 14-17). The final instructions were only given on the morning of the day of crossing. The report of God’s commands given in verses 7 and 8 is condensed, as is evident from the fuller statement of them in Joshua’s address to the people, which immediately follows. In it Joshua is fully aware of the manner of the miracle and of the details of the crossing, but we have no record of his having received them. The summary of that eventful morning’s instructions to him emphasises first the bearing of the miracle on his reputation. The passage of the Red Sea had authenticated the mission of Moses to the past generation, who, in consequence of it, ‘believed God and His servant Moses.’ The new generation are to have a parallel authentication of Joshua’s commission. It is noteworthy that this is not the purpose of the miracle which the leader announces to the people in verse 10. It was a message from God to himself, a kind of gracious whisper meant for his own encouragement. What a thought to fill a man’s heart with humble devotion, that God would work such a wonder in order to demonstrate that He was with him! And what a glimpse of more to follow lay in that promise, ‘This day will I begin to magnify thee I.’

The command to the priests in verse 8 is also obviously condensed; for Joshua’s version of it, which follows, is much more detailed, and contains particular instructions, which must have been derived from the divine word to him on that morning.

We may pass on, then, to the second division of the narrative; namely, Joshua’s communication of God’s commands to the people. Observe the form which the purpose of the miracle assumes there. It is the confirmation of the divine Presence, not with the leader, but with the people and their consequent victory. Joshua grasped the inmost meaning of God’s Word to himself, and showed noble self-suppression, when he thus turned the direction of the miracle. The true servant of God knows that God is with him, not for his personal glorification, but for the welfare of God’s people, and cares little for the estimation in which men hold him, if they will only believe that the conquering God is with them. We too often make great leaders and teachers in the church opaque barriers to hide God from us, instead of transparent windows through which He shines upon His people. We are a great deal more ready to say, ‘God is with him,’ than to add, ‘and therefore God is with us, in our Joshuas, and without them.’

Observe the grand emphasis of that name, ‘the living God,’ tacitly contrasted with the dead idols of the enemies, and sealing the assurance of His swift and all-conquering might. Observe, too, the triumphant contempt in the enumeration of the many tribes of the foe with their barbarous names. Five of them had been enough, when named by the spies’ trembling lips, to terrify the congregation, but here the list of the whole seven but strengthens confidence. Faith delights to look steadily at its enemies, knowing that the one Helper is more than they all. This catalogue breathes the same spirit as Paul’s rapturous list of the foes impotent to separate from the love of God. Mark, too, the long-drawn-out designation of the ark, with its accumulation of nouns, which grammatical purists have found difficult,—‘the ark of the covenant of the Lord of all the earth’; where it leads they need not fear to follow. It was the pledge of His presence, it contained the Ten Words on which His covenant was concluded. That covenant enlisted on their side Him who was Lord of the swollen river as of all the fierce clans beyond; and with His ark in front, their victory was sure. If ever the contemplation of His power and covenant relation was in place, it was on that morning, as Israel stood ranked for the march that was to lead them through Jordan, and to plant their feet on the soil of Canaan. Nor must we omit the peculiar appropriateness of this solemn designation, on the occasion of the ark’s first becoming the leader of the march. Hitherto it had been carried in the centre; now it was moved to the van, and took the place of the pillar, which blazed no more. But the guidance was no less divine. The simple coffer which Bezaleel had made was as august and reliable a symbol of God’s presence as the pillar; and the tables of the law, shut in it, were henceforth to be the best directors of the nation.

Then follows the command to elect twelve representatives of the tribes, for a purpose not yet explained; and then, at the last moment, the manner of crossing is disclosed, to the silencing of wise doubters and the confirmation of ignorant faith. The brief anticipatory announcement of the miracle puts stress on the arrest of the waters at the instant when the priests’ feet touched them, and tells what is to befall the arrested torrent above the point where the ark stood, saying nothing about the lower stretch of the river, and just hinting by one word ‘heap’ the parallel between this miracle and that of the passing of the Red Sea: ‘The floods stood upright as an heap’ (Exod. xv. 8).

Verses 14-17 narrate the actual crossing. One long sentence, like the roll of an Atlantic wave, or a long-drawn shout of triumph, masses together the stages of the march; the breaking up of the encampment; the solemn advance of the ark, watched by the motionless crowd; its approach to the foaming stream, running bank-full, as is its wont in the early harvest months; the decisive moment when the naked feet of the priests were dipped in the water. What a hush of almost painful expectation would fall on the gazers! Then, with a rush of triumph, the long sentence pours on, like a river escaping from some rocky gorge, and tells the details of the transcendent fact. Looking up stream, the water ‘stood’; and, as the flow above went on, it was dammed up, and, as would appear, swept back to a point not now known, but apparently some miles up. Looking down the course, the water flowed naturally to the Dead Sea; and, in effect, the whole bed southwards was quickly left bare, giving room for the advance of the people with wide-extended front, while the priests, with the ark on their shoulders, stood silent in the midst of the bed, between the heaped waters and the hasting host. Verse 17 gives the usual summary sentence, which partly anticipates what is still to follow, but here comes in with special force, as gathering up the whole wonderful scene, and recounting once more, and not without a ring of astonished triumph, how the priests stood firm on dry ground in that strange place, ‘until all the nation were passed clean over Jordan.’

From verses 7 and 10 we learn the purpose of this miracle as being twofold. It was intended to stamp the seal of God’s approbation on Joshua, and to hearten the people by the assurance of God’s fighting for them. The leader was thereby put on the level of Moses, the people, on that of the generation before whom the Red Sea had been divided. The parallel with that event is obvious and significant. The miracle which led Israel into the wilderness is repeated as they pass from it. The first stage of their deliverance and the second are begun with analogous displays of divine power. The same arm which cleft the sea is stretched out, after all sins, for the new generation, and ‘is not shortened that it cannot save.’ God does not disdain to duplicate His wonders, even for very unworthy servants. The unchanging, long-suffering patience, and the unwearied strength to which all generations in succession can turn with confidence, are wonderfully set forth by these two miracles. And though we have passed into the higher stage, where miracles have ceased, the principle which dictated the parallelism still holds good, and we too can look back to all these ancient wonders, and be sure that they are done over and over again according to our needs. ‘As we have heard, so have we seen,’ might have been Israel’s song that day, as it may be ours every day.

The beautiful application made of the parted waters of Jordan in Christian literature, which sees in them the prophecy of conquered death, is perhaps scarcely in accordance with truth, for the divided Jordan was the introduction, not to peace, but to warfare. But it is too deeply impressed on the heart to be lightly put aside, and we may well allow faith and hope to discern in the stream, whose swollen waters shrink backwards as soon as the ark is borne into their turbid and swift current, an emblem of that dark flood that rolled between the host of God and their home, and was dried up as soon as the pierced foot of the Christ touched its cold waters.

‘What ailest thee, thou sea, that thou fleest; thou Jordan, that thou turnest back?’ Christ has gone up before us. He has shaken His hand over the river, and caused men to go over dry shod.

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