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95

CHAPTER VIII.

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 banks96 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 unhallowed97 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 who98 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 the99 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 to100 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."101 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—at102 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 seasonableness103 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 ever104 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 placed105 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."

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