The Expositor's Bible: The Book of Joshua Part 7

CHAPTER XIII.

_RAHAB SAVED._

JOSHUA vi. 17, 22-25.

It has not been the lot of Rahab to share the devout interest which has been lavished on Mary Magdalene. Our Correggios, t.i.tians, and Carlo Dolcis have not attempted to represent the spirit of contrition and devotion transfiguring the face of the Canaanite girl. And this is not surprising. Rahab had never seen the human face of Jesus, nor heard the words that dropped like honey from His lips. She had never come under that inexpressible charm which lay in the bearing of the living Jesus, the charm that made so remarkable a change not only on the "woman that was a sinner," but on Zaccheus, on Peter in the high priest's hall, on the penitent thief, and on Saul of Tarsus on the way to Damascus. For there was a wonderful power in the very looks and tones of Jesus to touch the heart, and thereby to throw a new light on all one's past life, making sin look black and odious, and inspiring an intense desire for resemblance to Him who was so much fairer than all the children of men. Rahab had never seen the Divine image in any purer form than it appeared in Joshua and men and women like-minded with him.

But though she was not one of those whose contrite and holy love painters delight to represent, she belonged to the same order, and in some respects is more remarkable than any of the New Testament penitents. For her light was much dimmer than theirs who lived in the days of the Son of man. She was utterly without support or sympathy from those among whom she lived, for with the exception of her own relations, who seem to have been influenced by herself, not a creature in Jericho shared her faith, or showed the slightest regard for the G.o.d of Israel.

But the time has now come for her to reap the reward of her faith and its works. In her case there was but a short interval between the sowing and the reaping. And G.o.d showed Himself able to do in her exceeding abundantly above what she could ask or think. For she was not only protected when Jericho and all its people were destroyed, but incorporated with the children of Israel. She became an heir of Abraham's blessing; she came among those "to whom pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of G.o.d, and the promises." An old tradition made her the wife of Joshua, but, according to the genealogies she married Salmon (Matt. i. 5), prince of the imperial tribe of Judah, great-grandfather of David, and ancestor of the Messiah. In the golden roll of the eleventh chapter of Hebrews, she is the only woman who shares with Sarah, the great mother of the nation, the honour of a place among the heroes of the faith. Such honours could not have been attained by her had she not been a changed character,--one of those who erewhile "had lain among the pots, but who became like the wings of a dove covered with silver and her feathers with yellow gold."

Very special mention is made of her in the narrative of the destruction of Jericho. In the first place, before the overthrow of the city, Joshua gives particular instructions regarding her, accepting very readily the promise that had been made to her by the two spies. If Joshua had been a man of unreasonable temper, he might have refused to ratify their action in her case. He might have said that G.o.d had doomed the whole inhabitants of the city to destruction, and as no instructions had been given by Him to spare Rahab, she must share the doom of the rest. But Joshua at once recognised the propriety of an exception in favour of one who had shown such faith, and who had rendered such service to the spies and to the nation; and, moreover, he looked on the promise made by the spies as reasonable, for it would have been gross tyranny to send them on such an errand without power to make fair compensation for any a.s.sistance they might receive. Yet how often have promises made in danger been broken when the danger was past! Rahab must have known that had it been some Canaanite chief and not Joshua that had to decide her fate, he would have scorned the promise of the spies, and consigned her to the general doom. She must have been impressed with the honourable conduct of Joshua in so cordially endorsing the promise of the spies, and thought well of his religion on that account. Honour and religion go well together; meanness and religion breed contempt. We see meanness with a religious profession culminating in the treachery of Judas. We see honour in alliance with religion culminating in the Garden of Gethsemane, when the bleeding Sufferer rallied His fainting courage and stood firm to His undertaking--"The cup which My Father hath given Me, shall I not drink it?"

No doubt the scarlet cord was hung from her window, as had been arranged with the spies, and the Israelites, when they saw it, would be reminded of the blood of the lamb sprinkled on their door posts and lintels when the destroying angel pa.s.sed through Egypt. It was the two men who had acted as spies that Joshua instructed to enter her house, and bring out the woman and all that she had. And a happy woman she no doubt was when she saw the faces of her old guests, and under their protection was brought out with all her kindred and all that she had and led to a place of safety. It is a blessed time, after you have stood fast to duty while many have failed, when the hour comes that brings you peace and blessing, while it carries confusion and misery to the faithless. How thankful one is at such a moment for the grace that enabled one to choose the right! With what awe one looks into the gulf on whose edge one stood, and thanks G.o.d for the grace that brought the victory! And how often is the welfare of a lifetime secured in some crisis by the firm att.i.tude of an hour. What do we not gain by patience when we do the right and wait for the reward? One of the pictures in the Interpreter's House is that of "a little room where sat two little children, each in his chair. The name of the eldest was Pa.s.sion, and of the other Patience. Pa.s.sion seemed much discontent, but Patience was very quiet. Then asked Christian, What is the reason of the discontent of Pa.s.sion? The Interpreter answered, The Governor of them would have them stay for his best things till the beginning of the next year; but he will have them all now; but Patience is willing to wait." How invaluable is the spirit that can wait till the beginning of the next year! And especially with reference to the awards of eternity. The rush for good things now, the desire at all hazards to gratify inclination as it rises, the impatience that will not wait till next year--how many lives they wreck, what misery they gender for eternity! But when you do choose that good part that shall not be taken away, and count all things but loss for the excellency of the knowledge of Christ Jesus, what ecstatic bliss you make sure of in that solemn hour when the dead, small and great, shall stand before G.o.d; and, amid weeping and wailing inexpressible on the left hand, the Judge shall p.r.o.nounce the words, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world."

The case of Rahab was one of those where whole families were saved on account of the faith of one member. Such was the case of Noah, whose faith secured the exemption of himself and all his family from the flood. Such, hypothetically, was the case of Lot, whose whole family would have been preserved from the fire and brimstone, if only they had received his warning and left Sodom with him. On the other hand, there were cases, like that of Korah in the wilderness, and of Achan, near this very place, Jericho, where the sin of the father involved the death of the whole family. In the case of Rahab, we find a family saved, not through the faith of the head of the house, but of a member of it, and that member a woman. The head of a Hebrew house was eminently a representative man, and by a well-understood and recognised law his family were implicated in his acts, whether for good or for evil. But in this case the protector of the family, the member of it that determines the fate of the whole, is not the one whom the law recognises, but his child, his daughter. A woman occupies here a higher and more influential place, in relation to the rest of the family, than she has ever held at any previous time. The incident comes in as a kind of foreshadow of what was to be abundantly verified in after times. For it is in Christian times that woman has most conspicuously attained that position of high influence on the welfare of the family, and especially its eternal welfare, which Rahab showed in delivering her house from the destruction of Jericho.

At a very early period in the history of the Christian Church, the great influence of G.o.dly women on the welfare of their male relations began to be seen. About the fourth century we can hardly peruse the biography of any eminent Christian father, without being struck with the share which the prayers and efforts of some pious female relative had in his conversion. Monica, the mother of Augustine, is held in reverence all over Christendom for her tears and wrestling prayers on behalf of her son; and the name of Anthusa, the mother of Chrysostom, is hardly less venerable. Nonna, the mother of Gregory n.a.z.ianzen; Macrina and Emmelia, the mother and the grandmother of Basil the Great and Gregory of Nyssa, as well as their sister, also called Macrina; Theosebia too, the wife of Gregory, and Marallina, the sister of Ambrose, all share a similar renown. And in more recent times, how many are the cases where sisters and daughters have exercised a blessed influence on brothers and fathers! Every right-hearted sister has a peculiarly warm and tender interest in the welfare of her brothers. It is a feeling not to be neglected, but carefully nursed and deepened. This narrative shows it to be in the line of G.o.d's providence that sisters and daughters shall prove instruments of deliverance to their relations. It is blessed when they are so even in earthly things, but far more glorious when, through faith and prayer and unwearied interest, they are enabled to win them to Christ, and turn them into living epistles for Him.

It can hardly be necessary to dwell at length on the commentary which we find in the Epistle of James on the faith of Rahab. For it is not so much anything personal to her that he handles, but an important quality of all true faith, and of her faith as being true. "Was not Rahab the harlot justified by works when she had received the messengers, and had sent them out another way?" No intelligent person needs to be told that the view of justification here given is in no wise at variance with that of St. Paul. Paul's doctrine was propounded in the early years of the Church, when, in opposition to the notion prevalent among the Gentiles, it was necessary to show clearly that there was no justifying merit in works. The doctrine of James was propounded at a later period, when men, presuming on free grace, were beginning to get lax in their practice, and it was necessary to insist that faith could not be true faith if it was not accompanied by corresponding works. The case of Rahab is employed by St. James to ill.u.s.trate this latter position. If Rahab had merely professed belief in the G.o.d of Israel as the only true G.o.d, and in the certainty that Israel would possess the land, according to G.o.d's promise, her faith would have been a barren or dead faith; in other words, it would have been no true faith at all. It was her taking up the cause of the spies, protecting them, endangering her life for them, and then devising and executing a scheme for their safety, that showed her faith to be living, and therefore real. Let it be true that faith is only the instrument of justification, that it possesses no merit, and that its value lies solely in its uniting us to Christ, so that we get justification and all other blessings from Him; still that which really unites us to Christ must be living. Dr. Chalmers used to sum up the whole doctrine in the formula, "We are justified by faith alone, but not by a faith which is alone."

But let us now advert to the reception of Rahab into the nation and church of the Israelites. "They brought out all her kindred, and left them without the camp of Israel.... And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers which Joshua sent to spy out Jericho." First, they left them without the camp. At first they could be treated only as unclean until the rites of purification should be performed. In the case of Rahab this was doubly necessary--owing to her race, and owing to her life.

Thereafter they were admitted to the commonwealth of Israel, and had an interest in the covenants of promise. The ceremonial purification and the formal admission signified little, except in so far as they represented the washing of regeneration and the renewal of the Holy Ghost. Whether this vital change took place we are not told, but we seem justified in inferring it both from what we read in Hebrews and from the fact that Rahab was one of the ancestors of our Lord. It is interesting and instructive to think of her as exemplifying that law of grace by which the door of heaven is flung open even to the vilest sinner. "Where sin abounded grace did much more abound." When the enemy ensnares a woman, wiles her into the filthiest chambers of sin, and so enchains her there that she cannot escape, but must sink deeper and deeper in the mire, the case is truly hopeless. More rapidly and more thoroughly than in the case of a man, the leprosy spreads till every virtuous principle is rooted out, and every womanly feeling is displaced by the pa.s.sions of a sensual reprobate. "Son of man, can these bones live?" Is there any art to breathe the breath of purity and pure love into that defiled soul? Can such a woman ever find her home on the mountains of spices, and hear a loving bridegroom say, "My love, my undefiled is but one"? It is just here that the religion of the Bible achieves its highest triumphs. We say the religion of the Bible, but we should rather say, that gracious Being whose grace the Bible unfolds. "The things that are impossible with men are possible with G.o.d." Jesus Christ is the prince of life. Experience of His saving grace, living fellowship with Him, can so change "fornicators and idolaters, and adulterers and effeminate and abusers of themselves with mankind, and thieves and covetous and drunkards and revilers and extortioners," that it may be said of them, "But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our G.o.d." Living faith in a living and loving Saviour can do all things.

Ten thousand times has this truth been ill.u.s.trated in evangelistic addresses, in sermons, and in tracts innumerable from the case of the prodigal son. And what imagination can estimate the good which that parable has done? In this point of view it is strange that little use has been made of an Old Testament pa.s.sage, in which the same truth is unfolded with touching beauty from the case of a faithless woman. We refer to the second chapter of Hosea. It is the case of a guilty and apparently shameless wife. Impelled by greed, meanest of all motives, she has gone after this lover and that, because they seemed able to gratify her love of finery and luxury, and all the vain show of the world. But the time comes when her eyes are opened, her lovers are brought to desolation, she sees that they have all been a lie and a deception, and that no real good has ever come to her save from the husband whom she has forsaken and insulted. And now when she turns to him she is simply overwhelmed by his graciousness and generosity. He does all that can be done to make her forget her past miseries, all her past life, and he succeeds. The valley of Achor becomes a door of hope; she is so transformed inwardly, and her outward surroundings are so changed, that "she sings as in the days of her youth." The happy feelings of her unpolluted childhood return to her, as if she had drunk the waters of Lethe, and she sings like a light-hearted girl once more. The allegory is hardly an allegory,--it is Divine love that has effected the change; that love that many waters cannot quench and floods cannot drown.

We wonder whether Rahab obtained much help in her new life from the fellowship of those among whom she came when she joined the Church. If the Church then was what the Church ever ought to be, if its outstanding members were like the three fair damsels, Prudence, Piety and Charity, in the Palace Beautiful, no doubt she would be helped greatly. But it is not very often that that emblem is realized. And strange to say, among the members of our Churches now, we usually find a very imperfect sense of the duty which they owe to those who come among them from without, and especially out of great wickedness. It is quite possible that Rahab was chilled by the coldness of some of her Hebrew sisters, looking on her as an intruder, looking on her as a reprobate, and grieved because their select society was broken in upon by this outlandish woman. And it is quite possible that she was disappointed to find that, though they were nominally the people of G.o.d, there was very little of what was divine or heavenly about them.

So it often happens that what ought to be the greatest attraction in a Church, the character of its members, is the greatest repellant. If all sin-worn and world-worn souls, weary of the world's ways, and longing for a society more loving, more generous, more pure, more n.o.ble, could find in the Christian Church their ideal fulfilled, could find in the fellowship of Christians the reality of their dreams, how blessed would be the result! Alas, in too many cases they find the world's bitterness and meanness and selfishness reproduced under the flag of Christ! If all so-called Christians, it has been said, should live for but one year in accordance with the thirteenth chapter of 1st Corinthians, unbelief would vanish. Will the day ever be when every one that names the name of Christ shall be a living epistle, known and read of all men?

But, however she may have been affected by the spirit of those among whom she came, Rahab undoubtedly attained to a good degree before G.o.d, and a place of high honour in the Hebrew community. It was well for her that what at first arrested and impressed her was not anything in the people of Israel; it was the glorious attributes of their G.o.d. For this would preserve her substantially from disappointment. Men might change, or they might pa.s.s away, but G.o.d remained the same yesterday and to-day and for ever. If she kept looking to Him, admiring His grace and power, and drawing from His inexhaustible fulness, she would be able to verify one at least of the prophet's pictures: "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord: for he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.

Blessed is the man that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit."

CHAPTER XIV.

_ACHAN'S TRESPa.s.s._

JOSHUA vii.

A vessel in full sail scuds merrily over the waves. Everything betokens a successful and delightful voyage. The log has just been taken, marking an extraordinary run. The pa.s.sengers are in the highest spirits, antic.i.p.ating an early close of the voyage. Suddenly a shock is felt, and terror is seen on every face. The ship has struck on a rock. Not only is progress arrested, but it will be a mercy for crew and pa.s.sengers if they can escape with their lives.

Not often so violently, but often as really, progress is arrested in many a good enterprise that seemed to be prospering to a wish. There may be no shock, but there is a stoppage of movement. The vital force that seemed to be carrying it on towards the desired consummation declines, and the work hangs fire. A mission that in its first stages was working out a beautiful transformation, becomes languid and advances no further. A Church, eminent for its zeal and spirituality, comes down to the ordinary level, and seems to lose its power. A family that promised well in infancy and childhood fails of its promise, its sons and daughters waver and fall. A similar result is often found in the undertakings of common life. Something mysterious arrests progress in business or causes a decline. In "enterprises of great pith and moment," "the currents turn awry, and lose the name of action."

In all such cases we naturally wonder what can be the cause. And very often our explanation is wide of the mark. In religious enterprises, we are apt to fall back on the sovereignty and inscrutability of G.o.d.

"He moves in a mysterious way, His wonders to perform." It seems good to Him, for unknown purposes of His own, to subject us to disappointment and trial. We do not impugn either His wisdom or His goodness; all is for the best. But, for the most part, we fail to detect the real reason. That the fault should lie with ourselves is the last thing we think of. We search for it in every direction rather than at home. We are ingenious in devising far-off theories and explanations, while the real offender is close at hand--"_Israel hath sinned_."

It was an unexpected obstacle of this kind that Joshua now encountered in his next step towards possessing the land. Let us endeavour to understand his position and his plan. Jericho lay in the valley of the Jordan, and its destruction secured nothing for Joshua save the possession of that low-lying valley. From the west side of the valley rose a high mountain wall, which had to be ascended in order to reach the plateau of Western Palestine. Various ravines or pa.s.ses ran down from the plateau into the valley; at the top of one of these, a little to the north of Jericho, was Bethel, and farther down the pa.s.s, nearer the plain, the town or village of Ai. No remains of Ai are now visible, nor is there any tradition of the name, so that its exact position cannot be ascertained. It was an insignificant place, but necessary to be taken, in order to give Joshua command of the pa.s.s, and enable him to reach the plateau above. The plan of Joshua seems to have been to gain command of the plateau about this point, and thereby, as it were, cut the country in two, so that he might be able to deal in succession with its southern and its northern sections. If once he could establish himself in the very centre of the country, keeping his communications open with the Jordan valley, he would be able to deal with his opponents in detail, and thus prevent those in the one section from coming to the a.s.sistance of the other. Neither Ai nor Bethel seemed likely to give him trouble; they were but insignificant places, and a very small force would be sufficient to deal with them.

Hitherto Joshua had been eminently successful, and his people too. Not a hitch had occurred in all the arrangements. The capture of Jericho had been an unqualified triumph. It seemed as if the people of Ai could hardly fail to be paralysed by its fate. After reconnoitring Ai, Joshua saw that there was no need for mustering the whole host against so poor a place--a detachment of two or three thousand would be enough. The three thousand went up against it as confidently as if success were already in their hands. It was probably a surprise to find its people making any attempt to drive them off. The men of Israel were not prepared for a vigorous onslaught, and when it came thus unexpectedly they were taken aback and fled in confusion. As the men of Ai pursued them down the pa.s.s, they had no power to rally or retrieve the battle; the rout was complete, some of the men were killed, while consternation was carried into the host, and their whole enterprise seemed doomed to failure.

And now for the first time Joshua appears in a somewhat humiliating light. He is not one of the men that never make a blunder. He rends his clothes, falls on his face with the elders before the ark of the Lord till even, and puts dust upon his head. There is something too abject in this prostration. And when he speaks to G.o.d, it is in the tone of complaint and in the language of unbelief. "Alas, O Lord G.o.d, wherefore hast Thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to G.o.d we had been content, and dwelt on the other side Jordan! O Lord, what shall I say, when Israel turneth their backs before their enemies! For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt Thou do unto Thy great name?" Thus Joshua almost throws the blame on G.o.d. He seems to have no idea that it may lie in quite another quarter. And very strangely, he adopts the very tone and almost the language of the ten spies, against which he had protested so vehemently at the time: "Would G.o.d that we had died in the land of Egypt, or would G.o.d we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey?" What has become of all your courage, Joshua, on that memorable day? Is this the man to whom G.o.d said so lately, "Be strong, and of good courage; as I was with Moses, so I will be with thee. I will not fail thee nor forsake thee"? Like Peter on the waters, and like so many of ourselves, he begins to sink when the wind is contrary, and his cry is the querulous wail of a frightened child! After all he is but flesh and blood.

Now it is G.o.d's turn to speak. "Get thee up; wherefore liest thou thus upon thy face?" Why do you turn on Me as if I had suddenly changed, and become forgetful of My promise? Alas, my friends, how often is G.o.d slandered by our complaints! How often do we feel and even speak as if He had broken His word and forgotten His promise, as if He had induced us to trust in Him, and accept His service, only to humiliate us before the world, and forsake us in some great crisis! No wonder if G.o.d speak sharply to Joshua, and to us if we go in Joshua's steps. No wonder if He refuse to be pleased with our prostration, our wringing of our hands and sobbing, and calls us to change our att.i.tude. "Get thee up; wherefore liest thou thus upon thy face?"

Then comes the true explanation--"Israel hath sinned." Might you not have divined that this was the real cause of your trouble? Is not sin directly or indirectly the cause of all trouble? What was it that broke up the joy and peace of Paradise? Sin. What brought the flood of waters over the face of the earth to destroy it? Sin. What caused the confusion of Babel and scattered the inhabitants over the earth in hostile races? Sin. What brought desolation on that very plain of Jordan, and buried its cities and its people under an avalanche of fire and brimstone? Sin. What caused the defeat of Israel at Hormah forty years ago, and doomed all the generation to perish in the wilderness? Sin. What threw down the walls of Jericho only a few days ago, gave its people to the sword of Israel, and reduced its homes and its bulwarks to the ma.s.s of ruins you see _there_? Again, sin. Can you not read the plainest lesson? Can you not divine that this trouble which has come on you is due to the same cause with all the rest? And if it be a first principle of Providence that all trouble is due to sin, would it not be more suitable that you and your elders should now be making diligent search for it, and trying to get it removed, than that you should be lying on your faces and howling to me, as if some sudden caprice or unworthy humour of mine had brought this distress upon you?

"Behold, the Lord's ear is not heavy that it cannot hear, nor His arm shortened that it cannot save. But your iniquities have separated between you and your G.o.d." What a curse that sin is, in ways and forms, too, which we do not suspect! And yet we are usually so very careless about it. How little pains we take to ascertain its presence, or to drive it away from among us! How little tenderness of conscience we show, how little burning desire to be kept from the accursed thing!

And when we turn to our opponents and see sin in them, instead of being grieved, we fall on them savagely to upbraid them, and we hold them up to open scorn. How little we think if they are guilty, that their sin has intercepted the favour of G.o.d, and involved not them only, but probably the whole community in trouble! How unsatisfactory to G.o.d must seem the bearing even of the best of us in reference to sin! Do we really think of it as the object of G.o.d's abhorrence? As that which destroyed Paradise, as that which has covered the earth with lamentation and mourning and woe, kindled the flames of h.e.l.l, and brought the Son of G.o.d to suffer on the cross? If only we had some adequate sense of sin, should we not be constantly making it our prayer--"Search me, O G.o.d, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting"?

The peculiar covenant relation in which Israel stood to G.o.d caused a method to be fallen on for detecting their sin that is not available for us. The whole people were to be a.s.sembled next morning, and inquiry was to be made for the delinquent in G.o.d's way, and when the individual was found condign punishment was to be inflicted. First the tribe was to be ascertained, then the family, then the man. For this is G.o.d's way of tracking sin. It might be more pleasant to us that He should deal with it more generally, and having ascertained, for example, that the wrong had been done by a particular tribe or community, inflict a fine or other penalty on that tribe in which we should willingly bear our share. For it does not grieve us very much to sin when every one sins along with us. Nay, we can even make merry over the fact that we are all sinners together, all in the same condemnation, in the same disgrace. But it is a different thing when we are dealt with one by one. The tribe is taken, the family is taken, but that is not all; the household that G.o.d shall take shall come MAN BY MAN! It is that individualizing of us that we dread; it is when it comes to that, that "conscience makes cowards of us all." When a sinner is dying, he becomes aware that this individualizing process is about to take place, and hence the fear which he often feels. He is no longer among the mult.i.tude, death is putting him by himself, and G.o.d is coming to deal with him by himself. If he could only be hid in the crowd it would not matter, but that searching eye of G.o.d--who can stand before it? What will all the excuses or disguises or glosses he can devise avail before Him who "sets our iniquities before Him, our secret sins in the light of His countenance"? "Neither is there any creature that is not manifest in His sight; for all things are naked, and opened unto the eyes of Him with whom we have to do." Happy, in that hour, they who have found the Divine covering for sin: "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile."

But before pa.s.sing on to the result of the scrutiny, we find ourselves face to face with a difficult question. If, as is here intimated, it was one man that sinned, why should the whole nation have been dealt with as guilty? Why should the historian, in the very first verse of this chapter, summarise the transaction by saying: "But the _children of Israel_ committed a trespa.s.s in the devoted thing: for _Achan_, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the devoted thing; and the anger of the Lord was kindled against the children of Israel"? Why visit the offence of Achan on the whole congregation, causing a peculiarly humiliating defeat to take place before an insignificant enemy, demoralizing the whole host, driving Joshua to distraction, and causing the death of six-and-thirty men?

In dealing with a question of this sort, it is indispensable that we station ourselves at that period of the world's history; we must place before our minds some of the ideas that were prevalent at the time, and abstain from judging of what was done then by a standard which is applicable only to our own day.

And certain it is that, what we now call the _solidarity_ of mankind, the tendency to look on men rather as the members of a community than as independent individuals, each with an inalienable standing of his own, had a hold of men's minds then such as it has not to-day, certainly among Western nations. To a certain extent, this principle of solidarity is inwoven in the very nature of things, and cannot be eliminated, however we may try. Absolute independence and isolation of individuals are impossible. In families, we suffer for one another's faults, even when we hold them in abhorrence. We benefit by one another's virtues, though we may have done our utmost to discourage and destroy them. In the Divine procedure toward us, the principle of our being a corporate body is often acted upon. The covenant of Adam was founded on it, and the fall of our first parents involved the fall of all their descendants. In the earlier stages of the Hebrew economy, wide scope was given to the principle. It operated in two forms: sometimes the individual suffered for the community, and sometimes the community for the individual. And the operation of the principle was not confined to the Hebrew or to other Oriental communities. Even among the Romans it had a great influence. Admirable though Roman law was in its regulation of property, it was very defective in its dealings with persons. "Its great blot was the domestic code. The son was the property of the father, without rights, without substantial being, in the eye of Roman law.... The wife again was the property of her husband, an ownership of which the moral result was most disastrous."[11]

[11] See Mozley's "Ruling Ideas in the Early Ages," p. 40.

We are to remember that practically the principle of solidarity was fully admitted in Joshua's time among his people. The sense of injustice and hardship to which it might give rise among us did not exist. Men recognised it as a law of wide influence in human affairs, to which they were bound to defer. Hence it was that when it became known that one man's offence lay at the foundation of the defeat before Ai, and of the displeasure of G.o.d toward the people at large, there was no outcry, no remonstrance, no complaint of injustice. This could hardly take place if the same thing were to happen now. It is hard to reconcile the transaction with our sense of justice. And no doubt, if we view the matter apart and by itself, there may be some ground for this feeling. But the transaction will a.s.sume another aspect if we view it as but a part of a great whole, of a great scheme of instruction and discipline which G.o.d was developing in connection with Israel. In this light, instead of a hardship it will appear that in the end a very great benefit was conferred on the people.

Let us think of Achan's temptation. A large amount of valuable property fell into the hands of the Israelites at Jericho. By a rigorous law, all was devoted to the service of G.o.d. Now a covetous man like Achan might find many plausible reasons for evading this law.

"What I take to myself (he might say) will never be missed. There are hundreds of Babylonish garments, there are many wedges of gold, and silver shekels without number, amply sufficient for the purpose for which they are devoted. If I were to deprive another man of his rightful share, I should be acting very wickedly; but I am really doing nothing of the kind. I am only diminishing imperceptibly what is to be used for a public purpose. n.o.body will suffer a whit by what I do,--it cannot be very wrong."

Now the great lesson taught very solemnly and impressively to the whole nation was, that this was just awfully wrong. The moral benefit which the nation ultimately got from the transaction was, that this kind of sophistry, this flattering unction which leads so many persons ultimately to destruction, was exploded and blown to shivers. A most false mode of measuring the criminality of sin was stamped with deserved reprobation. Every man and woman in the nation got a solemn warning against a common but ruinous temptation. In so far as they laid to heart this warning during the rest of the campaign, they were saved from disastrous evil, and thus, in the long run, they profited by the case of Achan.

That sin is to be held sinful only when it hurts your fellow-creatures, and especially the poor among your fellow-creatures, is a very common impression, but surely it is a delusion of the devil.

That it has such effects may be a gross aggravation of the wickedness, but it is not the heart and core of it. And how can you know that it will not hurt others? Not hurt your fellow-countrymen, Achan? Why, that secret sin of yours has caused the death of thirty-six men, and a humiliating defeat of the troops before Ai. More than that, it has separated between the nation and G.o.d. Many say, when they tell a lie, it was not a malignant lie, it was a lie told to screen some one, not to expose him, therefore it was harmless. But you cannot trace the consequences of that lie, any more than Achan could trace the consequences of his theft, otherwise you would not dare to make that excuse. Many that would not steal from a poor man, or waste a poor man's substance, have little scruple in wasting a rich man's substance, or in peculating from Government property. Who can measure the evil that flows from such ways of trifling with the inexorable law of right, the damage done to conscience, and the guilt contracted before G.o.d? Is there safety for man or woman except in the most rigid regard to right and truth, even in the smallest portions of them with which they have to do? Is there not something utterly fearful in the propagating power of sin, and in its way of involving others, who are perfectly innocent, in its awful doom? Happy they who from their earliest years have had a salutary dread of it, and of its infinite ramifications of misery and woe!

How well fitted for us, especially when we are exposed to temptation, is that prayer of the psalmist: "Who can understand his errors?

cleanse Thou me from secret faults. Keep back Thy servant also from presumptuous sins; let them not have dominion over me: then shall I be perfect, and I shall be clear of great transgression."

CHAPTER XV.

_ACHAN'S PUNISHMENT._

JOSHUA vii.

"Be sure your sin will find you out." It has an awful way of leaving its traces behind it, and confronting the sinner with his crime.

"Though he hide himself in the top of Carmel, I will search and take him out thence; and though he be hid from My sight in the bottom of the sea, thence will I command the serpent, and he shall bite him"

(Amos ix. 3). "For G.o.d shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil"