“He turned the sea into dry land;
They went through the river on foot.
There we will rejoice in Him” (Ps. 66:6, NKJV).
Both the crossing of the Red Sea and of the Jordan are markers of a new era in biblical history, and both carry symbolic significance (see Ps. 66:6, Ps. 114:1–7, and 2 Kings 2:6–15). Already in the Old Testament, there are texts that link the two crossing events and recognize a meaning, which points beyond the original settings. In Psalm 66, the psalmist celebrated God’s redemptive act in his life (Ps. 66:16–19) by referring to the historical examples of the crossing of the Red Sea and of the Jordan.
Psalm 114 also ties the two events together, not because the author did not see a chronological difference between them but because of the theological significance that the two crossings share. Thus, both events are seen as contributing to a change in Israel’s status, once from slavery to freedom, then from nomadic landlessness to nationhood. In these psalms, the examples of the two crossings illustrate the change in status of the author from oppression, poverty, helplessness, and humiliation to safety, well-being, salvation, and dignity.
It is also by the Jordan that Elijah’s translation takes place in the context of a similar miracle to the one recorded in Joshua. For Elijah, the crossing brought the most significant status change in his life: he was taken to heaven. For Elisha, the change is also important: the prophet’s assistant (1 Kings 19:21) becomes the prophet of the nation (2 Kings 2:22).
Read Matthew 3:16, 17 and Mark 1:9. How do these writers of the New Testament imply a symbolic, spiritual meaning of the Jordan River?
The earthly ministry of Jesus, as the Representative of Israel, follows the pattern of the history of ancient Israel. Jesus undergoes the “Red Sea” and “Jordan” experiences. He is called out of Egypt after a death decree (Matt. 2:14–16); spends 40 days in the wilderness (Matt. 4:2), similar to ancient Israel’s 40 years; and, as a transition from His private life to His public ministry, He is baptized in the Jordan (Matt. 3:16, 17; Mark 1:9).
Later, Hebrews 3–4 recognizes the symbolic significance of the crossing of the Jordan and presents the entrance into Canaan as foreshadowing the “rest of grace” that Christians enter through faith.
Supplemental EGW Notes
At this time of the year—in the spring season—the melting snows of the mountains had so raised the Jordan that the river overflowed its banks, making it impossible to cross at the usual fording places. God willed that the passage of Israel over Jordan should be miraculous. . . .
At the appointed time began the onward movement, the ark, borne upon the shoulders of the priests, leading the van. . . . All watched with deep interest as the priests advanced down the bank of the Jordan. They saw them with the sacred ark move steadily forward toward the angry, surging stream, till the feet of the bearers were dipped into the waters. Then suddenly the tide above was swept back, while the current below flowed on, and the bed of the river was laid bare. . . .
When the people had all passed over, the ark itself was borne to the western shore. No sooner had it reached a place of security, and “the soles of the priests’ feet were lifted up unto the dry land,” than the imprisoned waters, being set free, rushed down, a resistless flood, in the natural channel of the stream.
Coming generations were not to be without a witness to this great miracle. While the priests bearing the ark were still in the midst of Jordan, twelve men previously chosen, one from each tribe, took up each a stone from the riverbed where the priests were standing, and carried it over to the western side. These stones were set up as a monument in the first camping place beyond the river. . . .
The influence of this miracle, both upon the Hebrews and upon their enemies, was of great importance. It was an assurance to Israel of God’s continued presence and protection—an evidence that He would work for them through Joshua as He had wrought through Moses. . . .
This exercise of divine power in behalf of Israel was designed also to increase the fear with which they were regarded by the surrounding nations, and thus prepare the way for their easier and complete triumph. . . . To the Canaanites, to all Israel, and to Joshua himself, unmistakable evidence had been given that the living God, the King of heaven and earth, was among His people, and that He would not fail them nor forsake them.—Christ Triumphant, p. 132.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.