Expositions of Holy Scripture Volume II Part 11

Again, we learn the power of one man to infect a whole community and to inflict disaster on it. One sick sheep taints a flock. The effects of the individual's sin are not confined to the doer. We have got a fine new modern word to express this solemn law, and we talk now of 'solidarity,' which sounds very learned and 'advanced.' But it means just what we see in this story; Achan was the sinner, all Israel suffered. We are knit together by a mystical but real bond, so that 'no man,' be he good or bad, 'liveth to himself,' and no man's sin terminates in himself. We see the working of that unity in families, communities, churches, nations. Men are not merely aggregated together like a pile of cannon b.a.l.l.s, but are knit together like the myriad lives in a coral rock. Put a drop of poison anywhere, and it runs by a thousand branching veins through the ma.s.s, and tints and taints it all.

No man can tell how far the blight of his secret sins may reach, nor how wide the blessing of his modest goodness may extend. We should seek to cultivate the sense of being members of a great whole, and to ponder our individual responsibility for the moral and religious health of the church, the city, the nation. We are not without danger from an exaggerated individualism, and we need to realise more constantly and strongly that we are but threads in a great network, endowed with mysterious vitality and power of transmitting electric impulses, both of good and evil.

Again, we have one more ill.u.s.tration in this story of the well-worn lesson,--never too threadbare to be repeated, until it is habitually realised,--that G.o.d's eye sees the hidden sins. n.o.body saw Achan carry the spoil to his tent, or dig the hole to hide it. His friends walked across the floor without suspicion of what was beneath. No doubt, he held his place in his tribe as an honourable man, and his conscience traced no connection between that recently disturbed patch on the floor and the helter-skelter flight from Ai; but when the lot began to be cast, he would have his own thought, and when the tribe of Judah was taken, some creeping fear would begin to coil round his heart, which tightened its folds, and hissed more loudly, as each step in the lot brought discovery nearer home; and when, at last, his own name fell from the vase, how terribly the thought would glare in on him,--'And G.o.d knew it all the while, and I fancied I had covered it all up so safely.' It is an awful thing to hear the bloodhounds following up the scent which leads them straight to our lurking-place. G.o.d's judgments may be long in being put on our tracks, but, once loose, they are sure of scent, and cannot be baffled. It is an old, old thought, 'Thou G.o.d seest me'; but kept well in mind, it would save from many a sin, and make sunshine in many a shady place.

Again, we have in Achan a lesson which the professing Christians of great commercial nations, like England, sorely need. I have already pointed out the singular parallel between him and Ananias and Sapphira.

Covetousness was the sin of all three. It is the sin of the Church to-day. The whole atmosphere in which some of us live is charged with the subtle poison of it. Men are estimated by their wealth. The great aim of life is to get money, or to keep it, or to gain influence and notoriety by spending it. Did anybody ever hear of church discipline being exercised on men who committed Achan's sin? _He_ was stoned to death, but we set _our_ Achans in high places in the Church. Perhaps if we went and fell on our faces before the ark when we are beaten, we should be directed to some tent where a very 'influential member' of Israel lived, and should find that to put an end to his ecclesiastical life had a wonderful effect in bringing back courage to the army, and leading to more unmingled dependence on G.o.d. Covetousness was stoned to death in Israel, and struck with sudden destruction in the Apostolic Church. It has been reserved for the modern Church to tolerate and almost to canonise it; and yet we wonder how it comes that we are so often foiled before some little Ai, and so seldom see any walls falling by our a.s.sault. Let us listen to that stern sentence, 'I will not be with you any more, except ye destroy the devoted thing from among you.'

THE SUN STAYED

Sun, stand thou still upon Gibeon.'-JOSHUA x. 12

'The last time,' what a sad sound that has! In all minds there is a shrinking from the last time of doing even some common act. The walk down a street that we have pa.s.sed every day for twenty years, and never cared in the least about, and the very doorsteps and the children in the streets, have an interest for us, as pensively we leave the commonplace familiar scene.

On this last Sunday of another year, there comes a tone of sober meditation over us, as we think that it _is_ the last. I would fain let the hour preach. I have little to say but to give voice to its lessons.

My text is only taken as a starting-point, and I shall say nothing about Joshua and his prayer. I do not discuss whether this was a miracle or not. It seems, at any rate, to be taken by the writer of the story as one. What a picture he draws of the fugitives rushing down the rocky pa.s.s, blind in their fear, behind them the flushed and eager conqueror, the burst of the sudden tempest and far in the west the crescent moon, the leader on the hilltop with his prayer for but one hour or two more of daylight to finish the wild work so well begun!

And, says the story, his wish was granted, and no day has been 'like it before or since, in which the Lord hearkened unto the voice of a man.'

Once, and only once, did time seem to stand still; from the beginning till now it has been going steadily on, and even then it only seemed to stand. That day seemed longer, but life was pa.s.sing all the same.

And so the first thought forced upon us here by our narrative and by the season is the old one, so commonplace and yet so solemn.

I. Life inexorably slides away from us.

Once, and only once, it seemed to pause. How often since has Joshua's prayer been prayed again! By the fearful,--the wretch to be hanged at eight o'clock to-morrow morning, the man whom the next train will part from all he loves. By the hopeful,--the child wearying for the holidays, the bridegroom,

'Gallop apace, ye fiery-footed steeds!'

By the suffering,--

'Would G.o.d it were evening!'

By the martyr amid the flames,

'Come quickly, Lord Jesus!'

But all in vain. We cannot expand the moments to hours, nor compress the hours to moments. Leaden or winged, the hours are hours. The cold-blooded pendulum ticks on, equable and unaltered, and after sixty minutes, no sooner and no later, the hour strikes. 'There is a time for every purpose.'

How solemn is the thought of that constant process! It goes on for ever, like the sea fog creeping up from the wide ocean and burying life and sunshine in its fatal folds, or like the ever-flowing river, or like the fall plunging over the edge of the cliff, or like the motions of the midnight sky. Each moment in its turn pa.s.ses into the colourless stony past, and the shadow creeps up the hillside.

And how unnoticed it is! We only know motion by the jolts. The revolution of the earth and its rush along its...o...b..t are unfelt by us.

We are constantly startled to feel how long ago such and such a thing took place. The mother sees her little girl at her knee, and in a few days, as it seems, finds her a woman. How immense is our life in the prospect, how awfully it collapses in the retrospect! Only by seeing constellation after constellation set, do we know that the heavens are in motion. We have need of an effort of serious reflection to realise that it is of _us_ and of _our_ lives that all these old commonplaces are true.

That constant, unnoticed progress has an end. Our life is a definite period, having a bounded past behind it, a present, and a bounded future before it. We have a sandgla.s.s and it runs out. We are like men sliding down a rope or hauling a boat towards a fixed point. The sea is washing away our sandy island, and is creeping nearer and nearer to where we stand, and will wash over us soon. No cries, nor prayers, nor wishes will avail. It is vain for _us_ to say, 'Sun! stand thou still!'

II. Therefore our chief care should be to finish our work in our day.

Joshua had his day lengthened; we can come to the same result by crowding ours with service. What is the purpose of life? Is it a shop?

or a garden? a school? No. Our 'chief end' is to become like G.o.d and a little to help forward His cause. All is intended to develop character; all life is disciplinary.

G.o.d's purpose should be our desire. That desire should mould all our thoughts and acts. There should be no mere sentimental regrets for the past, but the spirit of consecration should affect our thoughts about it. There should be penitence, thankfulness, not vain mourning over what is gone. There should be no waste or selfish use of the present.

What is it given us for but to use for G.o.d?

Strenuous work is the true way to lengthen each day. Time is infinitely elastic. The n.o.blest work is to do 'the works of Him that sent me.'

There should be no care for the future. It is in His hand. There will be room in it for doing all His will.

'Lord, it belongs not to my care, Whether I die or live.'

III. If so, the pa.s.sing day will have results that never pa.s.s.

Joshua's day was long enough for his work, and that work was a victory which told on future generations. So life, short as it is, will be long enough for all that we have to do and learn and be.

Christ's servant is immortal till his work is done.

G.o.d gives every man time enough for his salvation.

What may we bring out of life? Character, Christ-likeness, thankful memories, union with G.o.d, capacity for heaven. The transient leaves the abiding. The flood foams itself away, but deposits rich soil on the plain.

IV. Thus the pa.s.sing away of what must pa.s.s may become a joy.

Why should we be sad? There are reasons enough, as many sad, lonely hearts among us know too well To some men dark thoughts of death and judgment make the crumbling away of life too gloomy a fact to be contemplated, but it may and should be calm joy to us that the weary world ends and a blessed life begins. We may count the moments and see them pa.s.s, as a bride watches the hours rolling on to her marriage morning; not, indeed, without tremor and sadness at leaving her old home, but yet with meek hope and gentle joy.

It is possible for men to see that life is but 'as a shadow that declineth,' and yet to be glad. By faith in Christ, united to 'Him Who is for ever and ever,' our souls shall 'triumph over death and thee, O time.'

We need not cry, 'Sun! stand still!' but rather, 'Come quickly, Lord Jesus!'

Then Time shall be 'the lackey to eternity,' and Death be the porter of heaven's gate, and we shall pa.s.s from the land of setting suns and waning moons and change and sorrow, to that land where 'thy sun shall no more go down,' and 'there shall be no more time.'

UNWON BUT CLAIMED

'There remaineth yet very much land to be possessed, ... them will I drive out from before the children of Israel; only divide thou it by lot unto Israel for an inheritance'--Joshua xiii. 1-8.

Joshua was now a very old man and had occupied seven years in the conquest. His work was over, and now he had only to take steps to secure the completion by others of the triumph which he would never see. This incident has many applications to the work of the Church in the world, but not less important ones to individual progress, and we consider these mainly now.

I. The clear recognition of present imperfection.

That is essential in all regions, 'Not as though'; the higher up, the more clearly we see the summit. The ideal grows loftier, as partially realised. The mountain seems comparatively low and easy till we begin to climb. We should be continually driven by a sense of our incompleteness, and drawn by the fair vision of unattained possibilities. In all regions, to be satisfied with the attained is to cease to grow.

This is eminently so in the Christian life, with its goal of absolute completeness.

How blessed this dissatisfaction is! It keeps life fresh: it is the secret of perpetual youth.

Joshua's work was incomplete, as every man's must be. We each have our limitations, the defects of our qualities, the barriers of our environment, the brevity of our day of toil, and we have to be content to carry the fiery cross a little way and then to give it up to other hands. There is only One who could say,' It is done.' Let us see that we do our own fragment.