Joshua 3:7-17

The passage of Jordan.

I. THE MINISTRY OF JOSHUA AND JESUS BEGAN AT JORDAN . As with Joshua at his crossing, so with Jesus at His baptism, God marked the moment of their coming to Jordan with a special favour. For as the waters of the Red Sea ( 1 Corinthians 10:2 ), so the waters of Jordan are the type of Christian baptism. In connection with the wandering in the wilderness, the stream of Jordan is the type of death, which admits us to the promised land. But in connection with the conflicts in Canaan, to which it was the introduction, it is a type of the commencement of the spiritual life. For in it we are dedicated to our Joshua—we begin to follow our Leader. In it He was first "marked out to be the Son of God" ( Matthew 3:17 ); and in it He shows to us the power of God in delivering us from our wanderings in the wilderness of evil, and translating us into the regions of His promises. In baptism we enter into covenant with God, and receive His blessings and gifts, as well as declare our resolution to serve Him. Thus it is the turning point of our lives whenever we receive it. It places us in a new covenant relation to God. It introduces us into new obligations, and entitles us to new blessings. It gives us the right to claim the aid of God in our conflict with evil; in other words, it is the starting point of our sanctification. And the work is all of God. He alone parts the waters for us to cross from the world into His kingdom. Jordan is overflowed. No passage is possible by human means; that is, no works of our own can avail to place .us where we may hope to carry on a successful war against our own and God's enemies. "Not of works, lest any man should boast," but "by grace are ye saved through faith, and even that ( i.e; faith) not of yourselves, it is the gift of God." We attribute no magical power thus to the sacrament of baptism. It derives its sole power from being the means appointed by Jesus Christ Himself whereby we enter into covenant with Him.

II. IT WAS NO LONGER THE PILLAR OF CLOUD THAT GUIDED THEM , BUT THE ARK OF THE COVENANT . That is, the mystery of the law was unveiled in the gospel. Like the veil on the face of Moses ( 2 Corinthians 3:1-18 ), so this figure teaches us that what was dark under the Mosaic dispensation should be made clear by Jesus Christ. "For the law made nothing perfect, but the bringing in of a better hope did" (cf. also Hebrews 12:18-24 ). The law guided through the wilderness; the gospel, into the promised land. The law, which was enshrouded in darkness, led man only in uncertain wanderings; the gospel led them to favour and victory. God was with them, no longer by cloudy tokens in the skies, but by the visible symbols of His presence. And so the God who leads us now is no longer a God who hides Himself, but God manifest in the flesh; God clothed in a visible form, that thus we might see Him who is invisible. The humanity of Jesus is at once the revelation of God, and the perfection of man. Following Him, though at a respectful distance, beholding Him, though not too nigh, we enter into the enjoyment of the promise.

III. JORDAN WAS CROSSED AT THE TIME OF ITS OVERFLOWING . Thus God manifests His own glory and man's insufficiency. The miracle was the greater in that it was performed at such a time. So God always deals with His people. The time of trouble is the time when He manifests His power. It is then that He makes our way most "plain before our face." Both Churches and individuals are apt in their prosperity to say, "I shall never be removed." But in adversity they betake themselves in all humility to God, and He makes them a way through the deep waters. "The swellings of Jordan" abate at His presence; "the overflowings of ungodliness" give ground at His word. When He speaks, sorrow and distress flee away "far off," and they whose "treadings had well-nigh slipt," who were "grieved at the wicked," or at the seeming tokens of God's wrath, find that He has made "straight paths for their feet" where all had seemed disappointment and despair.

IV. HELP AND STRENGTH ARE TO BE FOUND IN THE ORDINANCES OF RELIGION . When the priests' feet touched the brink of the waters they fled away. And is it not a spiritual fact that the consolations and helps of religion are to be found at the hands of the ministers of religion? How often did the exhortations of a Moses, a Joshua, or Samuel revive the drooping spirits of God's people? How often were the first converts of the gospel "provoked unto love and good works" by the mouth of a St. Peter or St. Paul! How many date their first serious impressions of Divine things from an earnest sermon, or a few words of loving counsel spoken by a minister of Christ. How many have felt kindled to love and devotion by the prayers reverently offered up in the sanctuary, where the sacred fire spreads from soul to soul till it has enkindled the warmth of zeal in all present! How often has the worshipper, either in the congregation or on the sick bed, been moved to tears and stirred to the depths of his soul by the "blest memorials of a dying Lord," consecrated and administered according to His word! It is one of the privileges of the Christian ministry of the New Covenant, when faithfully carried on, as of the priests at the command of the Jesus of the Old Covenant, that as their feet touch the swelling waters of neglect, thoughtlessness, and indevoutness, they subside, they flee far off, at least when, at the root of the individual life, there lies the spark—even though almost quenched—of faith. Not that the ministers are to take credit to themselves for this. They are but the organs of the Spirit of Christ. As Matthew Henry remarks, "God could have divided the river without the priests, but they could not do without Him." But He is pleased to use human means, and He blesses them. Though the "treasure is in earthen vessels," yet the "excellency of the power is of God."

V. THE PRIESTS STOOD FIRM . They were "caused to stand upright," as the Hebrew says; that is, there was no faltering or wavering. Had they drawn back after entering Jordan, had they shown signs of uncertainty, the waters would have returned, or the people had never dared to cross. So great is the responsibility that rests on God's ministers. The people look to them for guidance—for encouragement. If they "faint by the way," if they falter in their work of contending for the faith, of promoting the spread of Christ's Gospel, if their trumpet gives an uncertain sound, or if they retreat from their appointed task, the conflict with evil stands still; the pathway for God's Church to proceed to further conquests is not opened. How many great works for the spread of Christ's Gospel, for the proclamation of His truth, for the victory of His cause among men, have failed because the "priests" have not "stood firm" in the waters of Jordan; because timidity, halfheartedness, divided counsels, profitless controversies have obscured the witness for God's truth I If "the kingdoms of this world" have not "become the kingdoms of our God and of His Christ," if the number of Christ's elect is not yet filled up, if the pathway to the final fulfilment of God's promises be not yet open, how much of it is because His ministers have not yet learned to "stand firm in the midst of Jordan"?

HOMILIES BY R. GLOVER