The Expositor's Bible: The Book of Joshua

by William Garden Blaikie

[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 banks 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 unhallowed 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 who 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 the 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 to 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.