As we have seen elsewhere in this issue, the typical teaching of the crossing of the Jordan is our death with Christ — our practical realization that we are dead and risen with Him. However, when we consider the history of Israel, we find that there were those who did not want to cross the Jordan into Canaan. As the forty years of their wandering in the desert drew to an end, the people were on the east side of Jordan, ready to enter the land. Some of them addressed Moses as follows:
“The children of Gad and the children of Reuben came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying, Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, even the country which the Lord smote before the congregation of Israel, is a land for cattle, and thy servants have cattle. Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan” (Num. 32:2-52The children of Gad and the children of Reuben came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying, 3Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, 4Even the country which the Lord smote before the congregation of Israel, is a land for cattle, and thy servants have cattle: 5Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan. (Numbers 32:2‑5)).
The land in question had already been conquered by the children of Israel, having originally belonged to Sihon king of the Amorites and Og king of Bashan — see Numbers 21. No doubt it seemed very expedient for them to settle there, for, after all, had not God given them the victory over Sihon and Og? When Moses raised an objection to this step, they were adamant in their decision, but they assured Moses that they would certainly pass over Jordan and help their brethren conquer the land of Canaan. With the pledge that they would not return to their houses “until the children of Israel have inherited every man his inheritance,” Moses acceded to their wishes and gave them their inheritance on the east of Jordan. During this time it seems that half the tribe of Manasseh also wished to take their inheritance east of Jordan, and they too were given their portion.
Later, when Joshua and the nine and half tribes crossed the Jordan to conquer Canaan, those on the east of Jordan were true to their word, and “about forty thousand prepared for war passed over before the Lord unto battle” (Josh. 4:1313About forty thousand prepared for war passed over before the Lord unto battle, to the plains of Jericho. (Joshua 4:13)). When the land was subdued before them, Joshua sent those men back across Jordan, commending them for what they had done. However, it seems that he had some misgivings, for he charged them to “take diligent heed to do the commandment and the law” and to “serve Him with all your heart and with all your soul” (Josh. 22:55But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. (Joshua 22:5)). Almost immediately another problem arose, for in their uneasiness, the two and a half tribes built there by Jordan “an altar of grand appearance” (Josh. 22:1010And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to. (Joshua 22:10) JND). Once again, this act caused great consternation among the nine and a half tribes, and it almost resulted in war. When challenged about this undertaking, Reuben, Gad and the half tribe of Manasseh protested that it was not intended as an altar of sacrifice, but only as a witness and a reminder that they were still part of Israel and that they had not cut themselves off from the main body of the congregation. Again, the nine and a half tribes were satisfied with this explanation, and the princes of the congregation, led by Phinehas the priest, accepted the “great altar” and its significance.
There are, however, two things that are worth noticing. First of all, it is recorded that “about forty thousand” men came from the east of Jordan to join with the nine and a half tribes in conquering Canaan. But if we apply the numbers from the census taken at the end of their wilderness journey, “all that are able to go to war in Israel” (Num. 26), we find that those from Reuben, Gad and half the tribe of Manasseh numbered 136,930 men. In spite of their agreement with Moses’ command that all of them should go over Jordan, fewer than one-third of them actually came over to the war, as they had promised! No doubt the comfort and ease they had at home, compared with the prospect of war, influenced many to decide not to exert themselves and help their brethren.
Second, and later on, when Israel had failed, we find that those east of Jordan were among the first to fall prey to the enemy and to be carried into captivity (see 2 Kings 15:29).
Self Ambition
I would suggest that all this has real significance for us as Christians today. To renounce self and all of its ambitions and to identify ourselves fully with the death and resurrection of Christ is not easy for the flesh. To turn our backs on this world and enjoy heavenly things involves effort and conflict, just as Israel found warfare in Canaan, if they were to possess the land. Again, our natural hearts find it much easier to avoid crossing the Jordan and to enjoy that which seems delightful to the natural man. Surely there was nothing wrong with Reuben, Gad and the half tribe of Manasseh having cattle or wanting good pasture for them. But if our natural desires hinder our spiritual warfare and the possession of heavenly things, then we must be willing to let those natural things go. Had they crossed the Jordan, surely the Lord was well able to give them what they needed for their cattle.
It was only at Gilgal, on the further bank of Jordan, that circumcision was renewed and that the “reproach of Egypt” was “rolled away” (Josh. 5:99And the Lord said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day. (Joshua 5:9)). Until that point they were still able, we might say, to return to Egypt. In the wilderness they had repeatedly spoken of what they enjoyed in Egypt, and indeed they had wanted to make a captain and return there, at one point. Although physically out of Egypt in the wilderness, their hearts were still there, and it was not until they had crossed the Jordan that they were completely free of it. It is the same for us, for it is only after spiritually crossing the Jordan that “the reproach of Christ” is felt. The world will accept a carnal Christian and give him a certain amount of respect, but one who renounces this world and declares his interest in heavenly things will soon feel its scorn and hatred.
Mixed Principles
To be sure, those wanting to settle on the east of Jordan were earnest in their desire to be identified with Israel and in no way wanted to rebel against either the Lord or the leadership He had provided in the persons of Moses and Joshua. But as we have noted, they were very forceful in their insistence that they be given their inheritance “on this side Jordan eastward.” So it is apt to be with us today. We may very much want to be identified with the name of Christ and to be counted by more faithful believers as true Christians. However, we may just as forcefully wish to live, as another has said, with “mixed principles”; we may lack the faith to accept death and resurrection with Christ and refuse to take the place of reproach that is part of this position. We may want to enjoy the truth from a risen Christ in glory, but shrink back from taking the despised position to which this truth would lead us.
When we are somewhat unfaithful as Christians and want to mix Christ with the world, it makes us uneasy and apprehensive, especially in the company of those who are more faithful. Then, like the two and a half tribes, we too are likely to erect “an altar of grand appearance.” We must prove to other believers that we are indeed one with them, and since we too want to be recognized as being faithful, we may initiate all kinds of actions that appear to us as “great works.” Is it going too far to suggest that Christendom today is full of altars “of grand appearance” — works that may be well-intentioned and very good in themselves, but which may be done to salve a troubled conscience, rather than being motivated by simple love for Christ? We trust that we say this in humility, realizing that the tendency is in all of our hearts. Is it not so, that when our consciences are not at ease before the Lord, we are very apt to talk a great deal about what we are doing for Him?
As we have already noted, Phinehas and the other leaders in Israel accepted the explanation of the two and a half tribes, as to the significance of this “great altar,” and today the Lord in His sovereignty accepts, and often blesses, the service rendered to Him because of conscience, even if the motive is flawed. But it does not change the fact that our hearts are not at ease, either in the Lord’s presence or in the presence of more faithful believers, if we are seeking to enjoy a bit of the world and have Christ at the same time.
It is a little like the salt, to which the Lord Jesus Himself compared faithful believers. But if the salt has “lost his savor,” it is “neither fit for the land, nor yet for the dunghill” (Luke 14:34-3534Salt is good: but if the salt have lost his savor, wherewith shall it be seasoned? 35It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear. (Luke 14:34‑35)). An unfaithful believer is not comfortable anywhere. If he seeks to move among faithful Christians, he is uncomfortable, for his conscience bothers him. If he seeks to associate with the world, again he is uncomfortable, for he has a new life in Christ that cannot be at home in the world; he does not fit anywhere. How much better to be willing to give up this world, identify with a dead and risen Christ, seek heavenly things, and enjoy the “spiritual blessings in heavenly places in Christ”!
W. J. Prost