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It was, you observe, the putting forward of their most precious, their priceless, inheritance to the very forefront of the camp, to which the people were summoned in the crossing over Jordan. About three-quarters of a mile, throughout the march, was to separate the ark and its bearers from the body of the travelling host. Why was this? God does nothing in vain. God does nothing without reason. Let us see, then, whether it may not have been in view of another journey and a mightier multitude of travellers that Joshua forbade the children of Israel to go within two thousand cubits of the ark.

I. Now it certainly does appear to require some explanation, for it is a very strange and very improbable direction, that the most valuable of all the property the people possessed, that the very emblem of their character as the people of Jehovah, should be ordered to the most exposed of all places in the expedition, the thousands who would have rallied for its defence being ordered to remain nearly a mile in the rear. You recollect how God punished the successors of these pilgrims for exposing the ark in the battlefield in the eyes of the Philistines, who seized it and carried it away. And yet here you have that same consecrated treasure borne by a handful of priests, not only in the front, where the first shock from the Canaanites is certain to be felt, but left unprotected to the mercy of the enemy by this express decree. Verily, if I may not go so far as to reckon this transaction a typical one, at all events I am unable to make anything of the wisdom or prudence of the commandment, unless I see in it a picture of what has happened, again and again, not to the symbols of our modern Christianity, but to that Christianity itself. You can hardly read this chapter without being reminded of words written when ages and generations had gone by, "The weapons of our warfare are not carnal, but mighty through God." There may, no doubt, be a sense wherein the Church is the champion for the truth, contending earnestly for the faith. We are to wrestle against flesh and blood, and against spiritual wickedness, rather than abandon Christ's gospel to its foes. But there, nevertheless, are times when God determines to dispense with the valour even of the Church, and work's the mightiest of His exploits by the unsupported majesty of the gospel itself. I see this in the whole history of Christianity, from the days of its Founder until now. The history of Christianity is not the history of men. It is the history of truth triumphing without men, and even ofttimes in spite of men; so that it has been, as if out of the mouth of babes and of sucklings, that the enemy and the avenger have been stilled, that God might have all the praise. We are Christians, not for God's security, but for our own. We were not converted as if He needed anything; we want the ark, not the ark us; and whensoever you find yourself tempted, in prosperous times, to boast of the Church as if she prospered through you, or whensoever, in adverse times, you find yourselves lamenting over a dead soldier of the Cross, "My father! my father! the chariot of Israel and the horsemen thereof," then remember that in that day, when all the godliness the world knew had laid up its symbols in the ark of the covenant, that ark, all alone, cleft in twain the waters of a river, and put to flight the armies of the alien, giving protection to thousands but receiving none.

II. But now, this is not, you will observe, by any means the reason that was given by Joshua himself why the camp should not come nearer to the ark. The reason given is, that the ark was to be the guide of the travelling host, and that certain very obvious advantages would be gained by the putting of an interval betwixt the leaders and the led. "Come not near unto it, that ye may know the way by which ye must go; for ye have not passed this way heretofore." The command had been given to go over the border into the country of the Canaanites, but that border was a deep and a rapid, if not a very wide, river. Had the travelling host come up all together to the banks of the Jordan there might have been hard work to muster up the courage and the faith requisite for the crossing, and so the making way for the miracle. On the other hand, let the priests, the chief men of the congregation, not only go down themselves into that perilous river, but take into it the ark of the covenant whereof they are the appointed and responsible keepers; and let the vanguard of the people not come up to that river until the precious chest, with its bearers, appears in safety in the midst of the current, and until that miraculous channel has been cut, and remains waiting for them to follow in security and comfort, and by this means you get the Israelites into Canaan without loss, and, furthermore, without risking their disobedience or rebellion. I will not insist on the merely abstract position that there is a fitness in putting a guide at some distance from the guided in matters so lofty as religion; that you quicken the reverence of those who follow or obey when you put some interval, whether of nature or of time, betwixt the leaders and the led. This, indeed, might be illustrated by the crossing of the river with two thousand cubits between the ark and the congregation. "Come not near it." Follow it, but treat it with respect. Jesus, in a sense, still commands us, "Touch Me not." Our entire business consists in this — "If any man will be My disciple, let him take up his cross and follow Me." "He left us an example that we should follow His steps." Whereas it surely needs not that we urge it, as the cardinal defect in the piety of most of us, that we forget the cubits which will ever separate the disciple from the Master, the servant from his Lord. Recollect that it was when Iscariot came near enough, nearer than they all, to kiss the Saviour, that he sold Him to His enemies for "thirty pieces of silver." Therefore, as to the ark which hides from you and from your children the things which belong only to the Lord our God, follow it, but "come not near it, that ye may know the way by which ye ought to go." But, as we just now observed, this also is, though very instructive, wide of the mark. There was not merely a lesson on the ark's independence, not merely another lesson on the duty of reverence on the side of the Church, the chief thing was that the ark became a better guide by moving on in front, a thousand yards before the children of Israel. It must surely have struck you, again and again, that, however hard it is for us to live a life of faith eighteen hundred years after the Founder of our faith left the world, it must have been very much harder for those to live it who preceded the Saviour into the world. We speak not of the difference, though that is a great one, between the trusting to a past and an only future Redeemer; we refer rather to the fact that Old Testament Christians had no model, no pattern, by which to be strengthened and guided in their sojourn through the wilderness. Prophets might believe that Messiah would one day die; but prophets could scarcely know how Messiah before dying would live. Well might they "search what or what manner of time the Spirit of Christ which was in them did signify, when they testified beforehand the sufferings of Christ." Well they might. That was no mere curiosity. It was because they too had sufferings to endure, and knew well enough how much easier the bearing of them would be if they could bear them within sight of Immanuel's. Now, that is just what we can do. Eighteen centuries, like the two thousand cubits of the Hebrews, divide us in the rear from the living, moving man Christ Jesus, who, before tasting death for every man, tasted all the woes and the wants of life. The four Gospels are the eyes with which we keep Him in view who has gone on in front to mark out our way. If I exult in anything about the writings of the Evangelists, it is in this — that they contain my Master's anticipation of my little walk of faith. There lives not the believer of whose life there was not a rehearsal in Immanuel's. Not, perhaps, in the minuteness and exactness of its detail, but in character and in spirit. I can come into no strait out of which I may not be helped by some strait of my Master's. I can bear no burden which some burden of His will not help me to carry. Our enemies are the same — not that I have the Pharisees, or that He had Englishmen, to confound, but that the spirits of both are alike, and the weapons that must conquer both common to my Master and to me. The gist of this consolation is not that Christ bore what I have to bear: it is that He got through it all, that it did not destroy Him, that He is alive on the other side, and, which is better than all, has left that channel which His faith cut wide open for me, that I, like my Lord, may go through that same Jordan on dry ground. That is the point: I am not with Christ in the middle of the river. For then how do I know that the waves will not engulf both the Master and the servant? But I see Him, mark you — just as the Hebrews beheld their priests — going down to every one of my sorrows. I see that faith piles up the waves in walls on either hand, and now before I have to touch that water I can catch the beautiful spectacle of that triumphant Forerunner awaiting me on the opposite bank, or else standing unhurt in the midst of the billows; and, having Himself "overcome the sharpness of death," has also "opened the kingdom of heaven to all believers."

(H. Christopherson.)

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KJV: And it came to pass after three days, that the officers went through the host;

WEB: It happened after three days, that the officers went through the midst of the camp;