"Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope" (Rom. xv. 4). These few words furnish a title, distinct and unquestionable, for the Christian to range through the wide and magnificent field of Old Testament Scripture, and gather therein instruction and comfort, according to the measure of his capacity and the character or depth of his spiritual need. And were any further warrant needed, we have it with equal clearness in the words of another inspired epistle: "Now all these things happened unto them (Israel) for ensamples; and they are written for our admonition, upon whom the ends of the world are come" (I Cor. x. 11).
No doubt, in reading the Old Testament, as in reading the New, there is constant need of watchfulness--need of self-emptiness, of dependence upon the direct teaching of the Holy Spirit, by whom all Scripture has been indited. The imagination must be checked, lest it lead us into crude notions and fanciful interpretations, which tend to no profit, but rather to the weakening of the power of Scripture over the soul, and hindering our growth in the divine life.
Still, we must never lose sight of the divine charter made out for us in Rom. xv. 4--never forget for a single moment that "whatsoever things were written aforetime were written for our learning." It is in the strength of these words that we invite the reader to accompany us back to the opening of the book of Joshua, that we may together contemplate the striking and instructive scenes presented there, and seek to gather up some of the precious "learning" there unfolded. If we mistake not, we shall learn some fine lessons on the banks of the Jordan, and find the air of Gilgal most healthful and bracing for the spiritual constitution.
We have all been accustomed to look at Jordan as the figure of death--the death of the believer--his leaving this world and going to heaven. Doubtless the believer has often read and heard these lines:
"Could we but stand where Moses stood, And view the landscape o'er, Not Jordan's stream nor death's cold flood Could fright us from the shore."
But all this line of thought, feeling and experience is very far below the mark of true Christianity. A moment's reflection in the true light which Scripture pours upon our souls would be sufficient to show how utterly deficient is the popular religious thought as to Jordan. For instance, when a believer dies and goes to heaven, is he called to fight? Surely not. All is rest and peace up yonder--ineffable, eternal peace. Not a ripple on that ocean. No sound of alarm throughout that pure and holy region. No conflict there. No need of armor. We shall want no girdle, because our garments may flow loosely around us. We shall not need a breast-plate of righteousness, for divine righteousness has there its eternal abode. We shall have no need of sandals, for there will be no rough or thorny places in that fair and blissful region. No shield called for there, inasmuch as there will be no fiery darts flying. No helmet of salvation, for the divine and eternal results of God's salvation shall then be reached. No sword, inasmuch as there will be neither enemy nor evil occurrent throughout all that blissful, sunny region.
Hence, therefore, Jordan cannot mean the death of the believer and his going to heaven, for the simplest of all reasons, that it was when Israel crossed the Jordan that their fighting, properly speaking, began. True they had fought with Amalek in the wilderness; but it was in Canaan that their real war commenced. The careful reader of the Scriptures will readily see this.
But does not Jordan represent death? Most surely it does. And must not the believer cross it? Yes; but he finds it dry, because the Prince of Life has gone down into its deepest depths, and opened up a pathway for His people, by the which they pass over into their heavenly inheritance.
Moses, from Pisgah's top, gazed upon the promised land. _Personally_, under the governmental dealings of God, he was prevented from going over Jordan. But looking at him _officially_, we know that the law could not possibly bring the people into Canaan; so Moses' course must end there, for he represents the law.