The Jordan River: Coming Out of Captivity & Finding Freedom Through Faith
- Kimberly Davis
- Jun 15, 2025
- 10 min read
Updated: Jul 7, 2025
(Finding Salvation in the Ruins of Israel: Part 3)
The Jordan River: Coming Out of Captivity & Finding Freedom Through Faith
by Kimberly Davis
Biblical History:
• The Jordan River Crossing is the place where Joshua brought the Israelites out of the wilderness and into the promised land.
The Israelites had been wandering in the desert for 40 years after Hashem miraculously brought them out of their 430 years slavery in Egypt.
A journey that was supposed to take us a few days ended up lasting for 40 years due to failings to keep Hashem's Torah that was given at Mount Sinai. Hashem decreed that all men who were 20 years and older at the time of the Exodus would not see the promised land, and thus would die in the wilderness (Numbers 14:34).
Yet, notice the compassion of Hashem: instead of killing our Jewish ancestors on the spot, Hashem allowed those whom He said could not enter the promised land to live out the full length of their days. Though their freedom was in the wilderness, they were still free from Egyptian slavery and in Hashem's glorious physical presence for the remainder of their days.
When the last of the Israelites who were 20 years and older at the time of the Exodus had died, it was time for Hashem to bring His people into our promised land: the Land of Israel, according to promise in Genesis 15.
• In Joshua 1, we learn that Moshe was the last of the 20 year old and up Israelites to die, so it was time to enter the promised land.
Moshe, blessed be our teacher, was not allowed into the promised land due to his sin of striking the rock instead of speaking to it, as Hashem had commanded. Though water flowed from the rock, Moshe's disobedience lead to him being consigned to the group that would not enter the promised land. (Deuteronomy 32:51-52; Numbers 20:10-12).
When Moshe died, he was buried in Mount Nebo by Hashem (Deuteronomy 32:48-52).
• In Joshua 3, we read about the miraculous crossing. Here, Joshua (through the command of Hashem) told the priests to take up the ark of the covenant and travel to the banks of the Jordan. The priests were to touch their toes in the water and then Hashem would cause the Jordan to stop flowing so that the Israelites could pass over into the promised land on dry ground.
"Follow Me": The Ark, The Dry Ground, and The Foreshadow of Faith
The ark of the covenant was built by Moshe at the command of Hashem when He brought our Jewish ancestors out of Egypt (Exodus 35:10-22). The arc was made of acacia wood and covered in pure gold.
In the JPS version of the Hebrew scriptures, the arc is called "The Arc of the Pact." This name is fitting because not only was the arc the place where Hashem would come and sit while He was present in the Temple or the Tabernacle (in the wilderness), but the arc also was a chest that held proofs of the pacts (or promises) that Hashem made to our Jewish Ancestors. These promises are not temporary, they are eternal and made only with the Jewish Israelites: the chosen people of Hashem (Deuteronomy 7:6; Leviticus 26:12; Isaiah 41:8; Ezekiel 36:28; Jeremiah 30:18-24; Zechariah 8:7-8).
The Torah tells us that the arc held:
The two copies of the 10 commandments that were given to Moses and the Israelites on Mount Sinai (Exodus 25:16). More than a list of "to do's and to don't do's," the whole of the commandments given by Hashem (ie. the Torah) is the marriage contract that Hashem wrote as the eternal covenant between Himself and His beloved Bride: the Jewish Israelite people (Isaiah 62).
The 10 commandments are not the full of the revealed Torah, which Hashem gave on Mount Sinai, but they are the commands that are to be kept when the Jewish Israelites are outside or inside of the land of promise.
These laws have no requirements attached to the land of Israel nor the temple, thus must be kept always.
The rest of the 613 commands given by Hashem to Moshe and written in the Torah were specifically commanded to be kept when the Jewish people enter into the promised land (Deuteronomy 4:5-6).
These laws are specifically contingent on the land of Israel and the Temple of Hashem (which will stand again [and eternally] on the Temple Mount in Jerusalem).
Such laws, for example, are contingent on animals and produce that comes from the holy land, boundaries of properties which Hashem has given to each tribe in the land of Israel, offerings that are to be brought to Hashem in His temple, and crimes that occurred in Israel (some of which were contingent on "cities of refuge" being in place). Other laws were regarding the priestly services in the Temple. Still others were not directly tied to the Holy Land nor the Temple, yet are included in the group of laws given by Hashem "to be kept in the promised land."
Arguably, Hashem expects His Jewish people to keep a vast number of the laws in the Holy Land because the Holy Land is not only the Nation of Israel but also His eternal dwelling place and home.
At Sinai, the laws were given as the set of laws that would govern the Jewish people in the Jewish nation, both of which Hashem will marry one day.
While He is our Ishi while we are in exile, it is as if Hashem has mercy when we are not with Him, in our promised home, united in a happy marriage.
Thus, while it does not hurt to try to keep the 613 mitzvot that are able to be kept outside of the land (and/or without the Temple in place), we can learn from this that if we are not able, Hashem will have mercy.
Too, Hashem promises that one day (prayerfully soon), He will return, bring all of us exile home to Israel, and He will restore creation back to its original design where peace ruled and mitzvot keeping was automatic.
The budding rod of Aaron. This rod was the symbol Hashem gave to the doubtful Cohenite clans who questioned Moshe and Aaron's authority to rule over the Jewish people. When the leaders protested at their authority, Hashem commanded that all of the leaders bring a rod into the temple. The rod of the Cohen chosen by Hashem would show a miraculous sign. Only the rod of Aaron budded with almonds and almond blossoms, choosing by whose authority Aaron and Moshe were ruling and governing the people (Numbers 17:1-10).
A jar with one omer of manna. This manna was to be kept in the arc so that when future generations asked about the Exodus and the wilderness wandering, the manna could be shown as a testament to Hashem's faithful provision to His Jewish people. This manna was like coriander seeds and tasted like honey, butter, and oil mixed into one. The manna could be backed, stewed, boiled, and roasted. It truly was the perfect provision and provided all of the nourishment that the Jewish people needed to survive in the barren wilderness desert (Exodus 16:33).
Sanctification & Crossing Over into The Holy Land
• Looking to the Hebrew Scriptures, we see that before beginning their priestly duties, the priests of Hashem were to perform ritual washing ceremonies, which are known as as a mikhvah.
This ceremonial washing was (and is, and will be) to prepare the priests and the Jewish people for a sanctified mission, wherein Hashem would be in their (and one day, our) midst.
Thus, this command to "sanctify yourself and prepare for the third day" was a sign that the Jewish people would not be alone when they crossed the Jordan and set foot in the promised land (Joshua 3:5-16). Indeed, Hashem would be present atop the ark of the covenant, that would stand in the waters, stop the flow, and allow His Jewish people to cross safely.
Whenever the Jewish people were to move camp, the arc would go before the people, with the clan of Judah (made up of three tribes) marching as a front guard, then the Merarites who carried the pieces of the Tabernacle and the Gershonites who carried the sacred temple fixtures, then the Reubenite clan, followed by Kohathites who carried the sacred temple pieces, then clan of Ephraim, then the final clan, Dan who was the rear guard (Numbers 4 & 10).
When the Jewish Israelites were crossing the Jordan, the ark was to go before the people of Israel, the waters of the river would be parted (like the Reed Sea in miniature), then the Jewish people were then to follow and cross over on dry ground.
This scene, much like the Exodus, hearkens to the outset of creation.
First, Hashem divided righteousness and unrighteousness with His glory and light. Then He placed a dome in the sky to divide that which was in the heavenly dominion and that which in in the earthly domain. Once in place, Hashem set the lights in the sky, divided the waters, allowed dry land to appear, and then He started creating all earthy creatures, plants, and humans.
In these creation accounts, it becomes clear that they foreshadow everything Hashem planned to do with and for His beloved Bride, the Jewish people throughout history. Here in Joshua, we see the second major account of the "creation in miniature" occur.
The ark separates the Jewish people apart from the nations as holy.
The Jewish people are the lights in the dark. We are the stars, according to Genesis 15. Indeed, like the Exodus, the Jewish history is wrought with being freed in the middle of the night.
The waters are divided by Hashem so that He can further separated that which belongs to His heavenly domain and that which does not.
When the dry ground appeared, the Jewish Israelites walked through to their promised land.
In the promised land, the Jewish Nation of Israel, Hashem promises to bring blessings of the earth, womb, and heaven to His Jewish people--a recreation of sorts all for His beloved.
Can you see it? In this order of commanded actions, Hashem was telling the people that the only way we would enter into the promised land was by following Him and His commandments. Yet, other parts of scripture make clear that "all have sinned and fall short of the glory of God."
So, is this a set up? Did Hashem set standards too high? Did He set His people up for failure and eternal separation from Himself? Or is there a promise here?
A promise.
This promise is seen in the fact that after the Israelites passed over the Jordan into the Promised land, the Ark followed after them. Hashem went before, and He went behind. He is the hedge. He will be the rear guard that protects the promises He has made with His beloved Jewish Israelite children.
He is the way that leads out of the wilderness of the exiles of abusive slavery under terror and into the land of His abundant life. The actions of leading out of darkness and stepping into the light by following the ark foreshadows Hashem's return to His throne in Jerusalem when He will shine His light and the light of His Torah into the darkness of the worlds of exiles where His people have been scattered by abuse, terror, and yes, even our own sin (Isaiah 9:2-7; Isaiah 58:8; Isaiah 60:1-11).
For, when Hashem will return, moshiach will also arrive, who will teach us the Torah in such a way that we all never have to study Torah again, we will simply keep the Troah (Jeremiah 31:31-34). Thus, though we now sin, in the end, Hashem has promised the redemption of His people by guaranteeing our perfect wisdom and therefore perfect service of Him through the perfect keeping of our marriage vows.
Thus, to summarize, for us Jewish Israelites, Hashem went (and goes) before. But, He also comes behind to ensure a happy marriage.
Deuteronomy 27-30 tells us the blessings and curses of Hashem. The curses come when His people do not follow and obey His mitzvot. The blessings come when His people do follow and obey Hashem's mitzvot. History tells us that none can keep the laws as perfectly as Hashem requires, which is precisely why Hashem promises to Help all who will seek Him with all of our hearts and love Him with all of our strength (Ezekiel 36:16-38).
By the power of the neshumah, Hashem will one day circumcise our hearts so we can love Hashem and keep His mitzvot. Then the neshumah moves on the waters of our hearts to constrain our changed heart so that it is willing and able to sanctify the Jewish person's actions unto the holiness of Hashem. The keeping of mitzvot does bring blessing, but more importantly it is the fulfillment of our marriage vows. Like any good marriage, however, Hashem does not ask us to rely on ourselves only to make the marriage work. Instead, He promises to work with us, to help transform us, and love us always (Ezekiel has the best examples of these promises).
When the neshuma is kindled, it can turn the holy spark of Hashem into a holy flame that radiates His glory. Thus, in miniature, each and every Jews who is growing in faith and mitzvot keeping is growing into the likeness of Hashem that we read about on Mount Sinai: a glorious flame of holy fire. This fire polishes and purifies the Jewish people so that we will be refined for the day when we will meet our King and Ishi! (May it be today!)
Am Yisrael Chai!
Kimberly Davis
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NOTE: In an act of public teshuvah, the content of this post was edited from the original, written on September 5, 2023.
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