EXPOSITION
THE DEFEAT BEFORE AI.—
Committed a trespass in the accursed thing. The word מָעַל, here used, signifies originally to cover, whence מְעִיל a garment. Hence it comes to mean to act deceitfully, or perhaps to steal (cf. the LXX. ἐνοσφίσαντο, a translation rendered remarkable by the fact that it is the very word used by St. Luke in regard to the transgression of Ananias and Sapphira. But the LXX. is hare rather a paraphrase than a translation). It is clearly used here of some secret act. But in Le Joshua 5:15 it is used of an unwitting trespass, committed בִּשְׁגָגָה, in error of fact, but not of intention. Achan. Called Achar in 1 Chronicles 2:7, no doubt from a reference to the results of his conduct. He had "troubled Israel" (עָכַר), 1 Chronicles 2:25, and the valley which witnessed his punishment obtained the name of Achor. The copies of the LXX. vary between the two forms, the Vatican Codex having Achar; the Alexandrian, Achan. Zabdi. Zimri in 1 Chronicles 2:6. Such variations of reading are extremely common, and are increased in our version by the varieties of English spelling adopted among our translators (see Shemuel for Samuel in 1 Chronicles 6:33). The LXX. has Zambri here. Took of the accursed thing. Commentators have largely discussed the question how the sin of Achan could be held to extend to the whole people. But it seems sufficient to reply by pointing out the organic unity of the Israelitish nation. They were then, as Christians are now, the Church of the living God. And if one single member of the community violated the laws which God imposed on them, the whole body was liable for his sin, until it had purged itself by a public act of restitution (see Deuteronomy 21:1-5). So St. Paul regards the Corinthian Church as polluted by the presence of one single offender, until he was publicly expelled from its communion (see 1 Corinthians 5:2, 1 Corinthians 5:6, 1 Corinthians 5:7). The very words "body politic" applied to a state imply the same idea—that of a connection so intimate between the members of a community that the act of one affects the whole. And if this be admitted to be the case in ordinary societies, how much more so in the people of God, who were under His special protection, and had been specially set apart to His service? In the history of Achan, moreover, we read the history of secret sin, which, though unseen by any earthly eye, does nevertheless pollute the offender, and through him the Church of God, by lowering his general standard of thought and action, enfeebling his moral sense, checking the growth of his inner and devotional life, until, by a resolute act of repentance and restitution towards God, the sin is finally acknowledged and put away. "A lewd man is a pernicious creature. That he damnes his own soule is the least part of his misehiefe; he commonly drawes vengeance upon a thousand, either by the desert of his sinne, or by the infection" (Bp. Hall).
Ai. עַי or הָעַי "the ruins" (cf. Iim and Ije-abarim, the ruins or heaps of Abarim, Numbers 33:44, Numbers 33:45; and Iim, Joshua 15:29. Probably it is the same as הָעַוּים which we find mentioned in conjunction with Bethel in Joshua 18:22, Joshua 18:23. It becomes עַיָּא in Nehemiah 11:31, and the feminine form is found in Isaiah 10:28. The latter, from the mention of Michmash in the route of Sennacherib immediately afterwards, is probably the same as Ai. Robinson and Hell—the former very doubtfully—place it at Turmus Aya, an eminence crowned with ruins above Deir Duwan. But Vandevelde contests this, and places it at Tell-el-Hajar, i.e; the Tell or heap of ruins; and G. Williams and Capt. Wilson have independently fixed on the same spot, though they call it et-Tel, or "the heap," and suppose the "el-Hajar" to have been added in answer to the question, "what heap?" This situation seems best to suit the requirements of the narrative. For it is "on the southern brow of the Wady-el-Mutyah" (Vandevelde), near that "wild entanglement of hill and valley at the head of the Wady Harith," which "climbs into the heart of the mountains of Benjamin till it meets the central ridge of the country at Bethel". Its situation, unlike that of Turmus Aya, is calculated to give cover to an ambush of 5,000 men, and it also answers to the conditions in its nearness to Michmash, from which Turmus Aya is more than three hours' journey distant. The Tell is "covered with heaps of ruins". Conder, however, identifies Ai with Haiyan, two miles from Bethel, in the same Wady, but why, he gives no hint. A fortress so situated was one which Joshua could not leave in his rear, and so its capture was a matter of necessity. By its position, if not from the number of its inhabitants, it was necessarily a very strong one. Ai is mentioned as early as Genesis 12:8, and we find that it was inhabited down to the Captivity, for the "men of Bethel and Ai" are mentioned in Ezra 2:28. See also Nehemiah 11:31, above cited. The name Ai, or ruins, found so early, implies that the aboriginal inhabitants had built a city in that almost inaccessible situation. Lieut. Conder gives a very vivid description of the site et-Tel in 'Palestine Exploration Fund Quarterly Statement,' April, 1874. There are, he says, "huge mounds of broken stone and shingle ten feet high. The town," he adds, "must have been pounded small, and the fury of its destruction is still evidenced by its completeness.'' He continues: "The party for the ambush, following the ancient causeway from Bethel to Jordan (which we have recovered throughout its entire length) as far as Michmash, would then easily ascend the great wady west of Ai, and arrive within a quarter of a mile of the city without having ever come in sight of it. Here, hidden by the knoll of Burjums and the high ground near it, a force of almost any magnitude might wait unsuspected. The main body in the meanwhile, without diverging from the road, would ascend the gently sloping valley and appear before the town on the open battlefield which stretches away to its east and south. From the knoll the figure of Joshua would be plainly visible to either party, with his spear stretched against the sky" [see Joshua 8:18). But the site still eludes investigation. Lieut. Kitchener, Mr. Birch, Mr. Guest, would place it at Kh-Haiy, or the rock Rimmon. When those who have visited the country are so divided in opinion, nothing but silence remains for those who have not. Beth-avern (cf. 1 Samuel 14:23). This place has not yet been identified. It was close by Ai, and not far from Bethel, as the transference of its name to Bethel by Hosea (Hosea 4:15; Hosea 5:8; Hosea 10:5) shows. It could not have been a place of any importance, or the historian would not have found it necessary to explain where it was. Hosea has perhaps derived his knowledge of it from this passage. Some writers have identified it with Bethel. But this is obviously incorrect, since the literal rendering of the Hebrew here places Ai "in the immediate proximity of Beth-aven, eastward of Bethel." The LXX. omits all reference to Beth-aven. But there are many various readings. Bethel Formerly Luz (Genesis 28:19; Genesis 35:7; Judges 1:23). The last-cited passage seems to prove that Bethel was not among, the cities taken during Joshua's campaign; though this is extraordinary in the face of the fact that the inhabitants of Luz gave their assistance to the men of Ai in the battle (see Joshua 8:17, where, however, it is remarkable that the LXX. omits all reference to Bethel). We may observe that there is no mention of the capture of Bethel, or the destruction of the inhabitants, and that this exactly agrees with Judges 1:22-7. This is an undesigned coincidence well worthy of note. We may also remark on the exact conformity between the situation of Bethel as described here and in Genesis 12:8. The city to which the name Bethel was attached was not the place of Abraham's altar, as we learn from the passage just cited, but was in its immediate neighbourhood. The ruins which now mark its site are of a later date than the events recorded in Scripture. Its modern name is Beitin. Go up and view the country. Rather, spy (or reconnoitre); literally, foot the country. Joshua does not refuse to avail himself of human expedients because he is under Divine guidance (see also Joshua 2:1-6). The reasons for this reconnoitring expedition are made clear enough by the passage quoted from Lieut. Condor's survey above.
Make not all the people to labour thither; or, weary not the people with the journey thither. "Good successe lifts up the heart with too much confidence" (Bp. Hall).
Unto Shebarim. LXX; καὶ ἕως συνέτριψαν αὐτούς, as though we had שְׁבָרוּם (or, as Masius suggests, הַשְׁבִירִים) from שָׁבַר to break in pieces. So the Syriac and Chaldee versions. But this is quite out of the question. The Israelites were not annihilated, for they only lost about 36 men. Nor is Shebarim a proper name, as the Vulgate renders it. It has the article, and must be rendered either with Keil, the stone quarries (literally, the crushings or breakings), or with Gesenius, the ruins, which, however, is less probable, since Ai (see above)has a similar signification. Munsterus mentions a view that it was so called in consequence of the slaughter of the Israelites. But this is very improbable. In the going down. Ai stood in a strong position on the mountains. The margin "in Morad "is therefore not to be preferred. It means, as the Israelites and their antagonists descended from the gates. The hearts of the people melted and became as water. This was not cowardice, but awe. The people had relied upon the strong hand of the Lord, which had been so wonderfully stretched out for them. From Joshua downwards, every one felt that, for some unknown reason, that support had been withdrawn.
HOMILETICS
The sin.
One of the most valuable uses of the historical portions of the Old Testament is the valuable moral lessons they convey. "The Old Testament is not contrary to the New." Both come from God, and the offences God denounces and punishes under the old dispensation will be equally denounced and punished by Him under the new. Let no sinner flatter himself that he will escape because his doctrine is sound, or because he belongs to an orthodox body of Christians, or because he feels assured of salvation. If he sins he will be punished. And he sins when he does what God has forbidden under the law as well as under the gospel. To be a moral man will not save the soul; but not to be a moral man will assuredly ruin it. We should therefore take good heed to the lessons of morality taught in the Old Testament.
I. THE EVIL OF OVER-CONFIDENCE. Even the good Joshua errs sometimes. We hear of no counsel being taken of God here, any more than when the Gibeonite embassy arrived. The report of the spies is acted upon at once. The siege of Ai seems to have been undertaken relying upon human means alone. But the Israelites were to learn how entirely dependent they were upon Divine aid. We need the lesson as much as they. In cases of difficulty we betake ourselves to God. In ordinary affairs we trust to ourselves. Yet we need His aid as much in the one as in the other. How many of our failures in the conflict with ourselves, or with the evil around us, are due to forgetting this truth? Or we take scant pains about what we think easy work. We need not" weary" ourselves, we think, with that. And our scanty preparation is inadequate to the task, since we are compassed with infirmity.
II. THE EXCEEDING SINFULNESS OF SIN. It was ruin to the Israelites' campaign. It brought disgrace, not only to the sinner, but to the cause. So now,
(1) the sin of the individual falls on the community. Religion suffers severely for the shortcomings of its professors. Every religious community is cruelly injured by the faults of its members. Even the great conflict against evil itself has failed of complete success as yet, solely from the sins of those who have been carrying it on. The defeats of the army of the Lord in the great struggle against Satan are to be explained on the same principle as the defeat before Ai. There needs a humiliation, an awakening, a casting out of the offending member, before any new success can be achieved. And
(2) the conflict against sin within is subject to the same laws. We cannot subdue our evil passions, or tempers, or habits. It is because there is some hidden sin indulged secretly, which mars all our efforts. We have some Achan within, some master passion which hugs a secret unlawfu1 indulgence to itself, perhaps unperceived even by ourselves. Our defeats ought to teach us to institute the inquiry, bring the offender to light, and cast him out without mercy.
III. THE DANGER OF DISOBEDIENCE AND COVETOUSNESS. God had given no reasons for His command about Jericho and its spoils. It is true that they were obvious enough to an inquiring mind. But some minds will not inquire, except to find reasons for disobedience. Of such a disposition was Achan. Why should such a command be given? "To what purpose is this waste?" What is the good of it all? And the promptings of self interest are sufficient to outweigh the obvious reason that this solemn ban upon Jericho and all that was therein was to impress upon the minds of the Israelites the awfu1 and irrevocable nature of the sentence God had pronounced against the inhabitants of the land. Such abstract considerations had little weight besides the concrete fact of a wedge of gold and a Babylonish garment. The welfare of society, the necessity to its well being of God's moral laws, are cobwebs easily brushed aside when interest or passion impel us to break those laws. We look at the temptation and look again. We let the idea gain possession of our minds. "Where is the harm?" we cry, and then we commit the sin, and involve ourselves in its terrible, and even upon repentance, to a certain extent, irremediable consequences. Though our Joshua has redeemed us from the extremest penalty of His outraged law, yet must He bring us to detection and shame, and consequent punishment. "The valley of Achor" may be given us "for a door of hope," but the anguish must come before the peace, to which, by His mercy, it is destined to lead. One lesson from Achan's sin is that no one can disobey God's laws and come off seathless. Not for nought does He say, "Thou shalt not do this thing." He who in wilful folly transgresses His commands must bear his burden, whosoever he be.
IV. THE DECEITFULNESS OF SIN. It seemed a light thing to Achan when he did it. "I did but taste a little honey"—a little of the sweetness of forbidden pleasure—"and lo, I must die." So almost all sin seems light when committed. A little deceit or lying, a little indulgence in impure imaginations or actions, a little compliance with the customs of an evil world, a little yielding to the promptings of anger or avarice, seem slight matters when they occur. But they often bring serious consequences in their train. Repeated acts become habits, and habits are not easily broken off. We are their captives before we are aware, and then we wish, and wish in vain, that we had never made ourselves their slave.
"'Twas but one little sin
We saw at morning enter in,
And lo! at eventide the world is drowned."
Keble, 'Christian Year,' Septuagesima Sunday.
HOMILIES BY S.R. ALDRIDGE
Sin committed.
By the narrative before us we are reminded of several characteristics of sin.
I. IT DISOBEYS A COMMANDMENT. Only two precepts had been issued at the sacking of Jericho, one to spare Rahab and her family, another to "keep from the accursed thing," and the latter precept was broken. The command was distinct, unmistakable; no difficulty in comprehending its import. Scripture defines sin as the "transgression of the law." "By the law is the knowledge of sin." A prohibition tests man's obedience perhaps even more than an injunction to perform some positive act. The tempter easily lays hold of it, keeps it before the eye, irritates man's self will, and insinuates doubts respecting the reason of the prohibition. Christ endorsed the moral law of the old dispensation—nay, made it even more stringent; but He altered the principle of obedience, or, better still, increased the power of the motives to compliance. When we sin we still transgress a law, and sins of wilful commission are, in number, out of all proportion to sins of ignorance.
II. SIN IS OFTEN THE EFFECT OF COVETOUS DESIRES.—Achan saw, coveted, and took (Joshua 7:21). The seeing was innocent; the dwelling on the object of sight with desire was sinful. "Coveted" is the same word as used in Genesis 3:6. "Saw … a tree to be desired." "When lust (desire) hath conceived it bringeth forth sin." The outward object has no power to make us fall except as it corresponds to an inward affection. If the object be gazed upon long, the affection may be inordinately excited, and desire produce sinful action. Hence the counsel of the wise man regarding "the path of the wicked: … Avoid it, pass not by it, turn from it, and pass away." It is not mixing in the world to perform our duties that is reprobated, nor even that amount of care which shall secure us an honourable position therein; but such an intent fixing of the eye upon riches, honour, pleasure, as denotes a love of the world and the things that are in it. Our affection must be set on things above as the best preservation against the influence of unholy passions; for where the heart is occupied, there evil finds it hard to effect a lodgment.
III. SIN ROBS GOD.—All the metals were to be brought to the treasury, to be dedicated to the use of Jehovah (Joshua 6:19). But Achan wished to appropriate a portion to his own ends, thus taking what belonged to God. He set up self in opposition to his God. Sin deprives God not only of gold, but of honour, love, obedience, and the use of those talents committed to men, that they may be faithful servants and stewards, not sordid proprietors. From the sinner's heart ascends no sweet incense of faith and love; in the household of the worlding there is no family altar with its grateful offering of prayer and praise; the body of the unbeliever, instead of being a temple of God, is part of the kingdom of darkness.
IV. SIN IMPLIES A DELIGHT IN WHAT GOD ABOMINATES. The possessions of the Canaanites were placed under the ban; they were denominated "the accursed thing." The Babylonish garment was to have been burnt, and the silver and gold could only be redeemed from the curse by being set apart for sacred uses. The very fact that the Almighty had condemned the property should have been sufficient to deter any one from seeking to seize it. And so with us; regard for our Father in heaven ought at once to make us shun what He has declared hateful, and look upon it with aversion; and belief in His unerring discernment should cause us readily to acquiesce in His judgment, even if at first sight the places and practices condemned do not appear hideous or sinful. The grievous nature of sin is evinced in its betrayal of a hankering after what the laws of God denounce, and consequently its revelation of a character differing from that of God, loving what is unlovely in His sight.
V. SIN IN GOD S PEOPLE IS A VIOLATION OF A COVENANT. Achan had transgressed the "covenant" (Genesis 3:11 and Genesis 3:15), or, as it is expressed in Genesis 3:1, had "committed a trespass "—i.e; a breach of trust—had acted faithlessly. Jericho, as the first city taken, was to be made an example of, and therefore none of the spoil was to accrue to the Israelites, but the plunder of other cities was to be allowed to enrich them. Yet Achan disregarded the understood agreement. Nor must it be forgotten that Israel stood in a peculiar relationship to the Almighty, who promised to bless them if they adhered to the terms of the covenant, which required them to be very obedient unto every commandment which the Lord should give by the mouth of His accredited messengers. A similar covenant is reaffirmed under the gospel dispensation, only it is pre-eminently a covenant of grace, not of works. Jesus died that they who lived should henceforth live unto Him who died for them. "Seek ye first the kingdom of God, and all other things shall be added unto you," was the stipulation of the great Teacher. To "sin wilfully" is to count the blood of the covenant wherewith we axe sanctified an unholy thing (Hebrews 10:29). Jesus is the Mediator of a "new covenant." The same epistle concludes with a prayer that the God who, in virtue of the blood of the everlasting covenant, raised Christ from the dead, may perfect His people in every good work, that thus on both sides the "conditions" may be observed.
VI. SECRECY IS THE USUAL ACCOMPANIMENT OF SIN. Achan did not wear the "garment" or exhibit the "gold," but hid his plunder "in the earth in the midst of his tent" (Genesis 3:21). The attempt to cloak sin may arise either from a feeling of shame, or from the fear of detection and punishment. This last is a baser motive than the first. Shame is an evidence that the man is not wholly bad, that the voice of conscience has not been totally silenced. That after the Fall our first parents did not set their faces;like a flint was a testimony that evil had not acquired complete mastery over them. Oh that men visited with these compunctions of conscience would attend to the self attesting nature of sin! We may rejoice in the endeavour to conceal crimes, so far as it indicates that society is not yet so corrupt as unblushingly to acknowledge sin as such. Since God mentions the "dissembling" of Achan as aggravating his offence, it is probable that he was afraid of the vengeance which discovery would bring upon his head. Already sin was inflicting its punishment. There could not be open, unrestrained fruition of ill-gotten gains. Rejoicing naturally demands the presence of others to share our joy, and by participation to increase the common stock; but there can be no such gathering to greet the result of sins, for they—
"The cloak of night being plucked from off their backs,
Stand bare and naked, trembling at themselves."
Conclusion. Thankfulness for a Saviour, born to "save his people from their sins," the Light of the world revealing our natural dark, degraded condition, but bringing to us, if we will bask in His rays, knowledge, purity, and happiness. "God be merciful to me a sinner," the prelude to "They shall walk with me in white, for they are worthy."—A.
HOMILIES BY J. WAITE
The way of the transgressor.
In order to understand Achan's sin, we must bear in mind the absolute nature of the decree that everything belonging to Jericho should be devoted to the Lord—all living beings slain, and destructible materials consumed as a sacrifice to His offended Majesty; all indestructible materials—silver and gold, vessels of iron and brass—consecrated to the service of the sanctuary. The sin was, therefore, something more than an act of disobedience. It was a violation of the Divine covenant. It was sacrilege, a robbery of God, an impious seizure, for base, selfish purposes, of that which belonged to Him. And the secrecy with which the sin was committed was a defiance of the Divine Omniscience. Trifling as the offence may seem on a mere superficial view of it, it thus contained the essential elements of all transgression. The penalty was terrible; but the moral exigencies of the time demanded it. The sovereignty God was asserting so solemnly over the Canaanites could suffer no dishonour among His own people. "Judgment must begin at the house of God." The point of interest in this passage is the view it gives of the connection between Achan and all Israel in this transgression; it speaks of his deed as the deed of the whole nation, and one that brought down on it the anger of the Lord. Consider
(1) the relation of Achan and his in to the people;
(2) the relation of the people to Achan's sin.
I. NOTE THE INFLUENCE THE SIN OF ONE MAN MAY NAVE ON THE LIFE AND DESTINY OF MANY OTHERS. Nothing is said about the effect of Achan's trespass on his family, except that it involved them with himself in the same miserable end. We are not told whether he had any associates in crime. Probably he had. Men are seldom able to keep dark secrets like tiffs locked up long in their own bosoms. But however this may be, we cannot well confine our thoughts to the mere participation in punishment. We are reminded of those bearings of human conduct which are at work long before the final issues stand revealed—the near, as well as remote, effects of wrong doing. Men cannot sin alone any more than "perish" alone (Joshua 22:20). Consider that great law of moral action and reaction that underlies all the superficial forms of social life, and which is to it very much what the laws of chemical affinity or of attraction and gravitation are to nature. By this men are held together, linked one with another, cemented into one living anti organic whole. By virtue of this we are continually giving and receiving impulses. And it is as impossible that we should act without producing effects on others, as that the smooth surface of a lake should be broken and there be no undulations spreading to the banks. This influence will be for good or ill according to a man's personal character. Our words and deeds, charged with the moral quality of our own inner life, tend thus inevitably to awaken something like them in others. Every good man diffuses a moral influence that assimilates all around him to his own goodness. Every bad man stands in the midst of human society the moral image of the deadly upas tree, blighting and withering crew fair thing that comes within its shadow. "Ephraim is joined to idols: let him alone!" Go not near him. For your own sake "let him alone!" So with every single act of transgression. We may not be able to trace its moral issues; only know that it adds to the ever-accumulating sum of the world's evil. So far as its power reaches it is another contribution to the building up of Satan's kingdom among men, another blow struck at the kingdom of truth and righteousness. Moreover, sin cannot always be hid, though men seek the darkness for the doing of their dark deeds—though the memorials of their guilt be carefully concealed, like the "costly garment," etc; of Achan beneath the ground—yet God's eye "seeth in secret," and He will sooner or later "reward it openly." "For nothing is secret that shall not be made manifest,'' etc. (Luke 8:17). "Be sure your sin will find you out" (Numbers 32:23). And as its influence spreads far beyond the place of its birth, so its penalty will fall on the innocent as well as the guilty. All this may seem out of harmony with the present dispensation of grace. But not so. Christianity does not alter the fundamental laws of moral government. These considerations clothe the sinner with guilt independently of the intrinsic quality of his deed. They deepen the shadow that rents on the path of the transgressor.
II. THE RELATION OF THE PEOPLE TO ACHAN'S SIN. The crime of this one man is imputed to all Israel on the principle of the organic unity of the nation. As the body is said to be diseased or wounded, though the malady may lie only in one of its members, so his trespass destroyed the moral integrity of the whole nation. We are reminded of certain ways in which a community may be implicated in a wrong actually done by only one of its members.
(1) When the sin does but give definite expression to a spirit prevailing more or less through all. Distinct forms of practical evil often bring to light principles that are secretly leavening a whole society. It is vow possible that Achan's solitary trespass was indicative of a spirit of insubordination, or of selfish greed among the people, that would have utterly subverted the Divine purpose if it had not been thus sternly rebuked at the beginning. Upon this principle of fellowship of spirit Christ said that "all the righteous blood shed on the earth" should come on that generation (Matthew 23:35); and Peter charged the multitude on the day of Pentecost with having slain "the Holy One and the Just," though many of them can have had no actual part in the transgression (Acts 2:23; Acts 3:14, Acts 3:15).
(2) When the many connive at that sin, or share the profit of it. Men sin by proxy, and thus think to secure the end without involving themselves in the wrongful means that lead to it. But to consent to reap any part of the profit of an iniquitous transaction—to place yourself willingly in any sort of connection with it—is to share its guilt. Indeed, the moral sense of mankind declares that there is a special criminality, an added element of baseness and meanness, belonging to him who has such indirect interest in the wrong doing of others. The question of so-called "national sins" arises here. A national sin is one committed in the name of a nation by its representatives, or on which the State sets the stamp of its authority and license. If Achan's sin had been connived at by Joshua and the elders it would have been a national sin.
(3) When those who are aggrieved by the sin fail to bear faithful witness against it. The guilt of this "trespass" rested on all Israel until, by public condemnation, it was wiped out (2 Corinthians 7:11).—W.
HOMILIES BY E. DE PRESSENSE
The accursed thing.
Immediately after the taking of Jericho, Israel found itself suddenly arrested in its career of conquest. Its advanced guard received a humiliating repulse from the inhabitants of the small town of Ai. Joshua was driven almost to despair by this defeat, because it seemed to doom the army of Israel to feebleness and failure, by the withdrawal of the presence and power of God. It seemed as if the heavens were closed against him, and he could no more reckon upon that invincible Divine aid which had been hitherto the strength of his arms. He rent his garments and called upon God, and the answer came, "Israel hath sinned … for they have taken of the accursed thing." This trangression of the covenant was the cause of their defeat, and this alone. And in our own day it is "the accursed thing" which is still the sole obstacle to the victories of the people of God, and to His blessing resting upon them. Let us look at flits sin in its cause, in its effects, and in its reparation.
I. THE CAUSE OF THIS SIN is covetousness born of the selfishness which leads to rebellion. The unhappy Achan could not resist the desire to secure for himself a share of the booty, he sought his own selfish ends in the cause of God. That cause requires to be served with complete self devotion, and with an eye to God alone. Achan thought first of satisfying his own avarice. A holy war must be waged holily. From the moment when the base passion of selfishness creeps in, it ceases to be a holy war. It is then even worse than any other war, for God will not suffer His name to be profaned. Whenever the so-called defenders of the Church have sought their own glory, when they have aimed at securing power or fortune for themselves, they have paved the way for defeat. This is equally true of individuals. To make use of the cause of God for one's own ends is not only to dishonour, but fatally to compromise it; for it is then no longer the cause of God, but the cause of the devil.
II. THE EFFECT of intermeddling with the accursed thing IS TO LOSE THE HELP OF GOD, and to bring down His anger. The heavenly Father is no blind and unjust parent, who has favourites whose transgressions He winks at. He chastises those whom He loves, and because He loves them; He does not allow them to harden their hearts in rebellion against Him. Hence He makes them feel the Father's chastening rod (Hebrews 12:16). It is not tolerable, moreover, that the cause of God should be confounded with that of ambition and self seeking, or that His name should be used as a cloak for covetousness. Therefore, as soon as Israel violates the covenant of God, it is visited with condign punishment. The victory of the rebel who makes use of the name of God would be, for that very reason, worse than his defeat. Defeat will show that the honor of God cannot be sullied by the sins of His people, for He repudiates them. We must not be suprised at finding that in every age God has made His people pass through the sharpest ordeal of chastisement. The heaviest of all chastisements is the interruption of communication with God. The heavens are pitiless iron and brass so long as the accursed thing is tampered with. The sin forms a wall between God and the soul, which there is no passing through.
III. THE REPARATION OF THIS EVIL IMPLIES TWO SUCCESSIVE ACTS.
1. Its confession. Achan must acknowledge his sin before all the people.
2. The utter putting away of the accursed thing. Under the stern discipline of the old covenant, the guilty man perished with his unlawful prey. Under the new covenant, the justice of God is satisfied with that inward death which is called mortification, and which ought to be a true sacrifice of self. It is equally true now, however, that mere confession is not enough; that the idol must be consumed in the sacrificial fire. Any one who keeps in his possession the accursed thing, places himself under condemnation from which there is no escape. It does not signify whether the forbidden thing be materially of much or little value. It might have been thought that the theft of a single garment and of two hundred shekels of silver was of small account amidst all the rich booty of Jericho. It is the act itself which God condemns. The smallest forbidden thing retained is enough to shut up the heavens, and to draw down upon our Church, our home, and ourselves the severe judgment of God till it has been confessed and put away.—E.DE.P.