When the whole nation had finished crossing the Jordan, the LORD said to Joshua,
= - there is only one date in History transcending this in importance - the date when, across a vaster Jordan, the dividing line between heaven and earth, God came in the person of a little babe to make a conquest of world of promise. the year of the foundi
I. THE CRISES OF LIFE. - Our life is built up of acts, every one of them important. They, made by our character, react on our character and make it. And in the sense that it contributes to an enduring result in character, no act is little. But there are times specially solemn in our life, when the roads which invite us diverge at a large angle, and are such that each step we take on the one makes return to the other more difficult. And if a man is made by his ordinary acts, much more is he made by his crisis acts. If a nation's character is moulded by its acts, much more by its crisis acts. Here there is a crisis reached in Israel's history very analogous to the first great crisis, when they passed the Red Sea. Shall they or shall they not commit then selves to the struggle with the seven nations of Canaan - some with what seemed impregnable fastnesses, some with chariots of iron, some conspicuous for gigantic stature? Jordan accentuates the question. To cross it is to commit themselves to a course condemned by ten out of twelve of the spies sent out forty years before, is to hazard everything on the chance of battle, is to have no retreat, is to win or lose all things. It was a crisis on which their national future hung. It needed crisis virtue. Let them hang back and their enthusiasm would evaporate, their unity break up; they would fall off into a number of nomadic tribes, and probably degenerate into a people like the Ishmaelites, without any of that consecutive progress and self-contained strength that constitutes a history. Let them go forward, and to remotest ages and countries mankind is blessed by the national history that takes a forward stride and reaches a stouter solidity by their new departure. Happily, they had crisis virtue; at least, a sufficient amount of faith to let them venture - to make them obedient to faithful leaders, and united in their purpose to obey the guidance of their God. And meeting the crisis, they accepted its duty, with results of perpetual usefulness, and left us a testimony as to the solemnity of all such junctures and the blessedness of meeting them aright. The kind of juncture that comes to us you will recognise from your own experience. They vary in their kind, but all have this in common, that they summon a man to some higher duty, some better life, some bolder enterprise, and put before him "an open door;" that to decline them is to degenerate into a poorer character and more sordid life, while to accept them is to rise to "newness of life." Their variety, indeed, is striking. Sometimes it is a great mercy that comes to a man, meant to wake him to a sense of the fatherliness of God, and to win him by the gentle constraints of gratitude to filial duty; to cure grumbling or to destroy despair. If he meets this crisis well, he passes to a higher level of gentler, kinder, gracious thoughts and purposes; and a sense of debtorship to man and an overflowing gratitude to God are the abiding results of the crisis of a great mercy. Sometimes the crisis is the revelation of a duty. Some sudden turn in our experience devolves on us a duty hitherto discharged by others; or some new duty arising from a fresh contingency. It may be a duty of Christian mercy to some overtaken in calamity. It may be that a slumbering conscience or an indolent mind has been awaked to the discernment of God's requirements. It may be that with some growth of years or development of thought and feeling we see we owe some duty to our Saviour and our fellow men hitherto not due from us or not known to us. This is a crisis not to be overlooked. Hitherto there was comparative unimportance in the neglect of this duty. It was a" time of ignorance God winked at." But to neglect it now, when it stands out eminent and clear, would be to cast off the Divine Master, and to be guilty of unfaithfulness to the Lord that bought us; while to do this would strengthen the bond that binds you to God and man, would result in enlargement of heart, ennoblement of purpose, strengthening of conscience, and enjoyment of peace. Sometimes the crisis is a temptation, pressing on the spirit on every side, and by guile, clamor, terrors, and allurements compelling its divergence from the path of duty. I need not enumerate other kinds of crises. Let me only urge that, in whatever way the crisis come, we meet it manfully. When you come to Jordan see that you cross over it. God will not fail you if you do not fail yourself.
II. I ask you to observe, secondly, THE CREED FOR A CRISIS. It is given us here: one of those beautiful instances of faith in which noble hearts find at once their expression and their sustenance. Here is one couched in a name of God. Here are two significant titles, neither of them in common use previously: He calls God "the living God," and "the God of the whole earth." Once only is the former of these names retold in Scripture before this use of it, and the other is not found in use until long after. They are, therefore, not traditional words a parrot might have used, but great original words which register the truth Joshua had conquered for himself. And if we would meet our crisis, when it comes, as nobly and grandly as Joshua met his, we must try and get his creed of two articles.
1. We must believe God is the living God, for all do not believe that; not that they would formulate the idea that on such a day God died, and has not been heard of since. But the general feeling is, He is as good as dead. A distant God, without living eye to mark our necessities, without living hand to help us, without a living heart to feel for our distresses. And if Joshua had been of that creed there would have probably been no passage of the Jordan, and no victory of Jericho, and no conquest of the land. But by the ever extending obedience or experiences of his life he had learned this mighty secret - that God is alive, is here, gives their bias to all events, can hear a prayer, can save a soul, can cleave a passage through sea or river.
2. And the second was like to it. He deemed God "the Lord of all the earth." No local deity, like those heathen deities whose sovereignty was often as limited as a German duchy; no limited being; but master of all powers of nature, master of all tribes of men, with the government upon His shoulder of all things; able to open a path where all passage seemed denied; so that his and Israel's future would not depend on their own wisdom, strength, or fortunes, but would depend supremely on. the favour of God. Aye, and that is the sort of creed which we all need for the crises we have to face. God living and reigning; earth alive with His presence and His work; all events dependent on His will. Oh, let us catch from heroic souls at least their creed. Their faith, which works such wonders, must be the true faith. God IS living, His heart is alive with tenderness. He is not the great grave into which all things fall, but the great fount of life from which all things live. So alive that He could become incarnate and take infinite trouble to redeem us. So alive He is here today, ready to help us. If you suspect the creed of priests, here is a layman, a soldier, a hero; this is the first article of His creed. Have you that creed? If not, pray for a large enough heart to hold it. And especially if you are in any crisis of your life; for if in any crisis of our life we assume in our despair that, so far as we are concerned, God is dead, or unable to control the elements of nature, the fair results of all opportunity are lost because it passes unused. If you have come to Jordan, cross over it; and if you want strength to do it, find it in this creed: God is the living God, and the Lord of all the earth. And observe lastly -
III. CRISIS GRACE comes wherever there is crisis faith and obedience. It is a strange story, in its circumstantiality, that of the dividing of the Jordan. The baring of the bed of the river, the water gathering for thirty miles up by the sudden arrestment of its flow into a lake like Loch Lomond in size and form, while below the point of transit it flows away as if its career was ended. There is interest in all explanations that are suggested; in that, for instance, which, combining the destruction of the walls of Jericho with this dividing of the river, and both with the numerous traces of volcanic action in the neighbourhood, and demonstrable changes in the river bed, sees here the action of an earthquake, upheaving the bed, and thus for a day or so making of all the deep valley of the Jordan above it a temporary lake. But there is more importance in our marking the fact and its lessons than in our being able to explain the mode. Does Joshua believe God to be the living God? "According to his faith it is Him." And with all Divine energy of love He comes nigh to help them that trust in Him, laws of nature and forces of nature notwithstanding. Such faith never goes dishonoured; and we ought to mark it for our comfort in life. God is not dead; lie is living still, as fresh for working miracles as when He divided Jordan, and as sure to open up our way, and to lend supernatural aid to simple faith, as when Israel halted before Jordan. Our hope must not be limited within the sphere of what is obviously possible according to laws of nature. I should think God never in any miracle broke the usual laws, but only employed unusual forces. And He does the impossible still - making weakness strong, despair victorious; healing the sick, saving the lost, giving victory and success. The supernatural is not contranatural, but blends kindly with nature; and whenever in the crises of our life there is the obedience which honours God and the faith that trusts Him, there is specifically supernatural help and grace making the grandest deliverance and achievements possible. Our lives might be perpetual miracles, and every day behold the impossible achieved, and the insurmountable surmounted with blessed ease. Is there some stern crisis on you now? Do not faint. There is crisis grace for all who have faith enough to admit and act on it. Let it in, and even though Jordan be at the flood you will pass over as on dry land. - G.
Come hither, and hear the words of the Lord.
That is a bold challenge. That is a voice we need. Every age wants some Joshua, some mighty soldier of the Cross, to say, "Come, hear the upper music, the Divine melody, the holy revelation." Have we the hearing ear? If we could hear better we could hear more. "Come hither." Does that indicate a point in space, a place, a boundary, a sanctuary? If so, it would be quite in keeping with Oriental thought in general, and with Jewish habit in particular. Always religious exercise was associated with locality — with the mountain, with the city, with the temple, with the tabernacle, with the terebinth, with some place made sacred by historic communes and wrestlings with God. Christ said, "The time cometh and now is when neither in this mountain nor at Jerusalem (particularly and exclusively) shall men worship the Father," but wherever there is a human spirit desiring the upward way, the higher light, the noonday of thought, and hope, and peace, wherever there is such a soul God is there, and God is the Author of it. Yet Jesus Christ Himself went into the synagogue on the Sabbath day — one of the evangelists says, "as was His custom." Beware lest in supposing ourselves able to grasp the all we grasp nothing. The universe is too big really for any one of us to grasp; we had better, therefore, have a little place cornered off and call it the Church, the sanctuary, the little temporary hostelry and lodging-place. All the earth is the Lord's. Men are now in danger of worshipping totals, the Unspeakable All, the incognisable infinite, as the metaphysicians call it. We may believe in all that grandeur of immeasurableness, and yet at the same time we go home every evening. Home — but the earth is the Lord's: why do you not live out in the open air? What do you want with home? you are a worshipper of Humanity, all space: why do you go home? You cannot keep away from the old place: the loved ones are there, all the lives that make your life a possible joy are there; all the holy, shadowy, tender memories are there — the old seat, the old books, the old fire that talks as it crackles and blazes are there. "Come." Why, the mere coming does us good, the very walk to church reddens the blood. The hunter says the delight is in the chase; not in the death of the hunted animal, but in the flight, the leap, the bound, the dash. The coming, the act of locomotion and the act signified by locomotion, will do us good. For what purpose shall we come? "Come hither, and hear the words of the Lord your God." That is the purpose. Not to hear the words of men. We are now here before God to hear what He will say unto us — "Speak, Lord, for Thy servant heareth." What shall we hear? Shall we hear the words of some strange deity? Nay, "hear the words of the Lord your God." It is a family meeting. These pronouns seem to bring us into sacred and general possession of things in common with God. Your God, our Father, my God, your fathers' God: these are the terms in which the greatness and the nearness of God are typified to our dull imagination. When you hear the words of the Lord your God they will not be strange, inarticulate, untranslatable thunder; they will be gospels, voices of music, voices of welcome, tender assurances, great offers of love, sublime propositions of pardon; you will know every word of the speech, being neither affrighted by its majesty nor rendered indifferent by its condescension. To be able to receive such words — is that an insignificant sign? To know God's voice — is not that an evidence of man's greatness?
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
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.
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.
()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.
()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.