When the priests carrying the ark of the covenant of the LORD came up out of the Jordan and their feet touched the dry land, the waters of the Jordan returned to their course and overflowed all the banks as before. Sermons I. THE PASSAGE OF THE JORDAN WAS EFFECTED AT THE TIME APPOINTED BY GOD. It was in obedience to the command of God that Israel crossed the river, so is it also with our death. It is determined by God. To Him belong the times and seasons. Hence we can in all confidence commit our way to Him and our spirit into His hands. II. GOD GRANTED SPECIAL AID TO HIS PEOPLE IN THIS HOUR OF TRIAL. This He promises to us also when we are called to pass through the deep waters. "When thou passest through the waters I will be with thee." And David, full of this confidence, exclaims, "Yea, though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me" (Psalm 23:4). III. ISRAEL SEES AT ITS HEAD A GUIDE CHOSEN OF GOD, WHO GOES BEFORE IT IN THIS DANGEROUS PASSAGE. We also have our Divine Joshua, who has passed through the river of death before us; that mighty Saviour, who "died for our sins and rose again for our justification" (1 Corinthians 1:1). He will bring us safely to Himself on that blessed shore, whither He is gone before. How heartening is the sweet song of Vinet: "Quand le bruit des riots, l'aspect et le rivage, "When the rush of Jordan's waters breaking on the shore (J. Parker, D. D.) Hereby ye shall know that the living God is among you 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 difficulty — "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. 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 (Exodus 15:8).(A. Maclaren, D. D.) The ark of In the ark Israel saw God Himself, and yet lost none of their faith in the spiritual character of God. When the ark rested, Israel knew that God was among them; when the ark moved, then Israel believed that God was calling them to journey on again, and sang, "Let God arise, and let His enemies be scattered," &c.; when, again, the ark rested, they ceased to move forward, and sang, "Return, O Lord, to the many thousands of Israel." There was ever before the people of Israel the words of that commandment which forbade their ever thinking of God under any human, any material form, so that they had to content themselves with the ark of the covenant. But God, all this time, was preparing for a new manifestation of Himself in the Person of the Son, who was to take upon Him the form of His own highest creation, so that no longer should it be a sin to think of God under the likeness of a man. The man who depreciates the idea of a visible Church, and rejects externals in religion, has one side of the truth very clearly revealed to him; but I venture to think that not only is this one side insisted on to the exclusion of another equally true, but his position is maintained against certain unalterable facts, of which the first and foremost is, that our souls, through which alone, he argues, communion may be held with God, are imprisoned within material bodies, and cannot in this life, in the ordinary course, receive impressions of spiritual things except through the medium of those bodies. Israel in the wilderness was, no doubt, often very unworthy of the high calling which belonged to the chosen people; but they did succeed in living a life from which everything was removed except the prospect of the heavenly rewards. They knew they should not inherit temporal promises, and yet they patiently lived their lives in expectation of spiritual things. And during these lives they were guided by "the ark of the covenant of the Lord of all the earth," and by the system of worship provided for them by God. We are looking, or ought to be looking, for like heavenly promises, and while we are in the flesh we shall find help, comfort, encouragement, and strength from these outward ordinances, which God has given us in His holy Church.(E. Smith, B. A.) As soon as the soles of the feet... shall rest in the waters of Jordan. The first step was to be taken in the waters. They were called upon not only to face the difficulties, but to enter them. They were not to ask God to prove His power first. They were to trust Him first, and then should they see as they followed on to know the Lord, "His giving forth" to be "prepared as the morning." How fatal had been a halt, although but one step short of the brim of the waters! Even the foot uplifted, ready to fall as soon as the path was ready, would have waited in vain. The promise was addressed only to the faith that, without seeing signs and wonders, could yet believe. That one step taken which proved their faith, and placed it in a position of entire receptivity — then God could prove His faithfulness and manifest His power. His wonders follow at once. The lesson which is here taught us is of the utmost importance, showing us the very essence of all true faith. Mature faith must be able to dare and to endure, with no other stay than seeing Him who is invisible. Our Father does, indeed, stretch out the hand of yearning tenderness to steady the tottering steps of a babe. In His pity and compassion He will not forbid the poor cripple his staff; but the faith of full years and of steady strength can never be developed by continued indulgence. It must be exercised by reason of use. Again, that God, instead of giving His people some visible aid for their crossing, set before them a most visible hindrance, doubling the danger and difficulty to the natural eye, is in perfect accord with our advanced experience. Only how often does the simplicity of our faith fail to equal theirs. It is the first instinctive impulse of unbelief to seek a sign — to have something to interpose between itself and the bare word of God. And so, how often is the question asked: "If God be really disposed to bring me into this glorious liberty, will there not be at least some token of it? Shall I find no evidence of it in my own altered feelings; and especially will not the Lord prepare the way by lowering the opposing tide of temptation?" The word of our God needs neither sign nor surety. Be it a promise, or be it a command, it matters not; for every command has a promise for its kernel. We are to go forward to obey His commands — forward to receive His promises — forward in faith — forward though difficulties double. Again, the foot dipped in the brimming waters declares emphatically that faith is to precede feeling. Nothing that we discover in heart or life need hinder us in coming to Christ to seek deliverance from it. We may even use our worst discoveries as our plea in coming; "For the whole have no need of a physician, but they that are sick." Nor will my sickness make the Physician displeased with me in my first application to Him. But if after He has healed me, and taught me the conditions of sustaining health, I find myself again unloving, cold, perturbed, fretted, moody, I have not the least right to say that all is well, and that, disregarding all this, I am to believe myself fully accepted through Christ. Unless I bring this disturbance to Him for confession, forgiveness, and healing, I am utterly at fault. Our feelings are of importance. The same Creator who set the faithful nerves as sentinels along all the lines of the senses, to give due warning of danger and disease, gave a corresponding sensitiveness to our souls. Faith is not to discharge this as unnecessary, but to retain it in her service. If it be well with our faith, it will also be well with our feelings.(S. F. Smiley.) When we, actually going forth in duty as He has told us, according to the directions He has given, laying hold by faith upon His promise, come to the limit of our strength — when thus our feet are dipped in the brim of the waters of our Jordan, His great help does come.1. Such Divine help comes in difficult duty. Though duty be difficult, when we go forth toward it, as God has ordered, and in faith in His promise, we may be certain somehow His help will meet us. 2. Such Divine help comes scattering foreboded inability, e.g., the women going to the sepulchre, asking, anxiously, "Who shall roll away the stone?" but going on and finding it rolled away (Mark 16:1-4). 3. Such Divine help will come in death. See what Mr. Greatheart says of Mr. Fearing in the second part of "Pilgrim's Progress." The whole passage is most exquisite. 4. Such Divine help will also come in conversion. There is that Jordan of belief in Jesus — of the absolute commitment of the self to Him which we must pass before we can enter the Canaan of forgiveness, and God's favour, and the noble life. Now go on toward it. Cross it. But you have no feeling, you say; that is not to the matter. But you do not know such feeling as other people say they have; that is not to the matter. But you do not understand how it can be; you need not; that is not to the matter. But you are not fit to make the crossing; you never will be fitter; that is not to the matter. This is enough. God tells you to go forth, along His way in faith of His promise; and when your feet but touch the brim of a perfect self-surrender, you are His, you are Christian. His forgiveness falls, you have passed into the Canaan of the new life. (W. Hoyt, D. D.) It is worth noticing the use which in the passage of the river they made of the ark of the covenant. The pillar of fire had ceased to go before them. They had grown into the ability to appreciate a better and more spiritual symbolism. Fire meant more to the eye than a little box of acacia-wood, but the acacia box, considered as the casket of the Divine autograph of the two tables, denoted more to the mind and heart; and so it marks a growth that not the pillar, but the ark, guided them across the river. They treated the ark on this occasion reverently, but not superstitiously. They used it not as a "charm," but as a symbol. The Israelites on a later occasion used it as a charm in one of their battles with the Philistines, when after one defeat they said (1 Samuel 4:3). To the men standing on the brink of the swollen Jordan, however, the ark was not a charm, a power, but only the representative of a power. Their own faith earned them miraculous passage, and not the little acacia chest; and they felt it so. There is danger of our coming to use the holy things of our religion more as the Israelites used the ark at Ebenezer than as they used it at the river. We easily fall into a way of attributing Divine potency to rites and ceremonies, prayers, sanctuaries, and ordinances, forgetting that these things are only types, significant as types, but not as forces — that the power of Christianity is not in the rites, but in the faith only that uses them. A symbol is a dangerous thing: the Hebrews learned that lesson at Ebenezer. A symbol is a precious thing: the Hebrews learned that lesson at the Jordan-crossing.(C. H. Parkhurst, D. D.The Jordan of Canaan stands for any difficulty which the Lord commands us to encounter. Between us and the goal at which we are aiming, there is often some wide Jordan which, at the time, seems to us to be very peculiarly broad. At another time, when the stream is not so wide, we think that we might dare to make the attempt, but just now the thing seems too hazardous. We think we had better wait for a little, until the waters abate. So we stand on the brink shivering, and dare not plunge into the waves. How many a sinner has felt thus, as he has heard the call of God to forsake his sins! If only this or that were a little different, he thinks he might venture, but just now the opportunity seems hardly propitious. To the believer the same temptation comes, as he faces some duty, and recognises that it is a duty, while yet he shrinks from it to-day. To-morrow, he argues, will be a more favourable season; and so he too refuses to step boldly into the flood. We all are inclined to ask that the billows may cease flowing before we are called to descend into their very midst. Is it not so? Let the example of this people, whom we have so often condemned with a kind of superior feeling of virtue, spur us to better ways of heeding the command of God. All that we need to be sure of is that we have the command of God. Sure of that, there is only one thing to be done by the believer, and that is to go ahead. If God says, "Go into the water, and when you get there the way will be made clear," we may be sure that in due time the waters will cease. Ours is to go ahead, and God's business is to see that the waters abate. If we do our part, we need not fear but what He will do His. "It is the first step that costs," is a proverb as true in religious matters as things secular. Many an undertaking that seemed impossible when we started has become very easy before we were done with it. Like the ten lepers who were told to go and show themselves to the priests before a spot of their leprosy had departed from them, but who as they went were cleansed, so it happens to the people of God: as they go, they receive the fulness of blessing, whereas had they waited for that until they were willing to start, they would have received nothing at all. How many blessings do you suppose you have failed to receive simply because you have refused to move until the whole way was made clear to you? You can at least go as far as the brink of the water, and even put your feet into the water, without being drowned. Why not try that much, and see what will happen? Is it not worth while? (A. F. Schauffler, D. D.) The Jordan Memorial Stone 'The Waters Saw Thee; they were Afraid' Gilgal, in Deuteronomy 11:30 what the Place Was. The Country of Jericho, and the Situation of the City. The Holy War, Joshua |
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