The Expositor's Bible: The Book of Joshua Part 8

(Eccles. xii. 14).

When Achan heard of the muster that was to take place next morning, in order to detect the offender, he must have spent a miserable night.

Between the consciousness of guilt, the sense of the mischief he had done, the dread of detection, and the foreboding of retribution, his nerves were too much shaken to admit the possibility of sleep.

Weariedly and anxiously he must have tossed about as the hours slowly revolved, unable to get rid of his miserable thoughts, which would ever keep swimming about him like the changing forms of a kaleidoscope, but with the same dark vision of coming doom.

At length the day dawns, the tribes muster, the inquiry begins. It is by the sure, solemn, simple, process of the lot that the case is to be decided. First the lot is cast for the tribes, and the tribe of Judah is taken. That must have given the first pang to Achan. Then the tribe is divided into its families, and the family of the Zarhites is taken; then the Zarhite family is brought out man by man, and Zabdi, the father of Achan, is taken. May we not conceive the heart of Achan giving a fresh beat as each time the casting of the lot brought the charge nearer and nearer to himself? The coils are coming closer and closer about him; and now his father's family is brought out, man by man, and Achan is taken. He is quite a young man, for his father could only have been a lad when he left Egypt. Look at him, pale, trembling, stricken with shame and horror, unable to hide himself, feeling it would be such a relief if the earth would open its jaws and swallow him up, as it swallowed Korah. Look at his poor wife; look at his father; look at his children. What a load of misery he has brought on himself and on them! Yes, the way of transgressors is hard.

Joshua's heart is overcome, and he deals gently with the young man.

"My son, give, I pray thee, glory to the Lord G.o.d of Israel, and make confession unto Him; and tell me now what thou hast done; hide it not from me." There was infinite kindness in that word "my son." It reminds us of that other Joshua, the Jesus of the New Testament, so tender to sinners, so full of love even for those who had been steeped in guilt. It brings before us the Great High Priest, who is touched with the feeling of our infirmities, seeing He was in all things tempted like as we are, yet without sin. A harsh word from Joshua might have set Achan in a defiant att.i.tude, and drawn from him a denial that he had done anything amiss. How often do we see this! A child or a servant has done wrong; you are angry, you speak harshly, you get a flat denial. Or if the thing cannot be denied, you get only a sullen acknowledgment, which takes away all possibility of good arising out of the occurrence, and embitters the relation of the parties to each other.

But not only did Joshua speak kindly to Achan, he confronted him with G.o.d, and called on him to think how He was concerned in this matter.

"Give glory to the Lord G.o.d of Israel." Vindicate Him from the charge which I and others have virtually been bringing against Him, of proving forgetful of His covenant. Clear Him of all blame, declare His glory, declare that He is unsullied in His perfections, and show that He has had good cause to leave us to the mercy of our enemies. No man as yet knew what Achan had done. He might have been guilty of some act of idolatry, or of some unhallowed sensuality like that which had lately taken place at Baal-peor; in order that the transaction might carry its lesson, it was necessary that the precise offence should be known. Joshua's kindly address and his solemn appeal to Achan to clear the character of G.o.d had the desired effect. "Achan answered Joshua, and said, Indeed I have sinned against the Lord G.o.d of Israel, and thus and thus have I done: when I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it."

The confession certainly was frank and full; but whether it was made in the spirit of true contrition, or whether it was uttered in the hope that it would mitigate the sentence to be inflicted, we cannot tell. It would be a comfort to us to think that Achan was sincerely penitent, and that the miserable doom which befell him and his family ended their troubles, and formed the dark introduction to a better life. Where there is even a possibility that such a view is correct we naturally draw to it, for it is more than our hearts can well bear to think of so awful a death being followed by eternal misery.

Certain it is that Joshua earnestly desired to lead Achan to deal with G.o.d in the matter. "Make confession," he said, "unto Him." He knew the virtue of confession to G.o.d. For "he that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy"

(Prov. xxviii. 13). "When I kept silence, my bones waxed old through my roaring all the day.... I acknowledged my sin unto Thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin" (Psalm x.x.xii. 3, 5). It is a hopeful circ.u.mstance in Achan's case that it was after this solemn call to deal with G.o.d in the matter that he made his confession. One hopes that the sudden appearance on the scene of the G.o.d whom he had so sadly forgotten, led him to see his sin in its true light, and drew out the acknowledgment,--"Against Thee, Thee only, have I sinned." For no moral effect can be greater than that arising from the difference between sin covered and sin confessed to G.o.d. Sin covered is the fruitful parent of excuses, and sophistries, and of all manner of attempts to disguise the harsh features of transgression, and to show that, after all, there was not much wrong in it. Sin confessed to G.o.d shows a fitting sense of the evil, of the shame which it brings, and of the punishment which it deserves, and an earnest longing for that forgiveness and renewal which, the gospel now shows us so clearly, come from Jesus Christ. For nothing becomes a sinner before G.o.d so well as when he breaks down. It is the moment of a new birth when he sees what miserable abortions all the refuges of lies are, and, utterly despairing of being able to hide himself from G.o.d in his filthy rags, unbosoms everything to Him with whom "there is mercy and plenteous redemption, and who will redeem Israel from all his transgressions."

It is a further presumption that Achan was a true penitent, that he told so frankly where the various articles that he had appropriated were to be found. "Behold, they are hid in the midst of my tent." They were scalding his conscience so fearfully that he could not rest till they were taken away from the abode which they polluted and cursed.

They seemed to be crying out against him and his with a voice which could not be silenced. To bring them away and expose them to public view might bring no relaxation of the doom which he expected, but it would be a relief to his feelings if they were dragged from the hiding hole to which he had so wickedly consigned them. For the articles were now as hateful to him as formerly they had been splendid and delightful. The curse of G.o.d was on them now, and on him too on their account. Is there anything darker or deadlier than the curse of G.o.d?

And now the consummation arrives. Messengers are sent to his tent, they find the stolen goods, they bring them to Joshua, and to all the children of Israel, and they lay them out before the Lord. We are not told how the judicial sentence was arrived at. But there seems to have been no hesitation or delay about it. "Joshua and all the children of Israel took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his a.s.ses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. And Joshua said, Why hast thou troubled us? the Lord shall trouble thee this day. And all Israel stoned him with stones, and they burned him with fire, after they had stoned them with stones. And they raised over him a great heap of stones unto this day. So the Lord turned from the fierceness of His anger. Therefore the name of that place was called, The valley of Achor, unto this day."

It seems a terrible punishment, but Achan had already brought defeat and disgrace on his countrymen, he had robbed G.o.d, and brought the whole community to the brink of ruin. It must have been a strong l.u.s.t that led him to play with such consequences. What sin is there to which covetousness has not impelled men? And, strange to say, it is a sin which has received but little check from all the sad experience of the past. Is it not as daring as ever to-day? Is it not the parent of that gambling habit which is the terror of all good men, sapping our morality and our industry, and disposing tens of thousands to trust to the bare chance of an unlikely contingency, rather than to G.o.d's blessing on honest industry? Is it not sheer covetousness that turns the confidential clerk into a robber of his employer, and uses all the devices of cunning to discover how long he can carry on his infamous plot, till the inevitable day of detection arrive and he must fly, a fugitive and a vagabond, to a foreign land? Is it not covetousness that induces the blithe young maiden to ally herself to one whom she knows to be a moral leper, but who is high in rank and full of wealth?

Is it not the same l.u.s.t that induces the trader to send his noxious wares to savage countries and drive the miserable inhabitants to a deeper misery and degradation than ever? Catastrophes are always happening: the ruined gambler blows out his brains; the dishonest clerk becomes a convict, the unhappy young wife gets into the divorce court, the scandalous trader sinks into bankruptcy and misery. But there is no abatement of the l.u.s.t which makes such havoc. If the old ways of indulging it are abandoned, new outlets are always being found. Education does not cripple it; civilization does not uproot it; even Christianity does not always overcome it. It goeth about, if not like a roaring lion, at least like a cunning serpent intent upon its prey. Within the Church, where the minister reads out "Thou shalt not covet," and where men say with apparent devoutness, "Lord, have mercy upon us, and incline our hearts to keep this law"--as soon as their backs are turned, they are scheming to break it. Still, as of old, "love of money is the root of all evil, which while some coveted after they erred from the faith, and pierced themselves through with many sorrows."

Achan's sin has found him out, and he suffers its bitter doom. All his visions of comfort and enjoyment to be derived from his unlawful gain are rudely shattered. The pictures he has been drawing of what he will do with the silver and the gold and the garment are for ever dispersed. He has brought disaster on the nation, and shame and ruin on himself and his house. In all coming time, he must stand in the pillory of history as the man who stole the forbidden spoil of Jericho. That disgraceful deed is the only thing that will ever be known of him. Further, he has sacrificed his life. Young though he is, his life will be cut short, and all that he has hoped for of enjoyment and honour will be exchanged for a horrible death and an execrable memory. O sin, thou art a hard master! Thou draggest thy slaves, often through a short and rapid career, to misery and to infamy!

Nevertheless, the hand of G.o.d is seen here. The punishment of sin is one of the inexorable conditions of His government. It may look dark and ugly to us, but it is there. It may create a very different feeling from the contemplation of His love and goodness, but in our present condition that feeling is wholesome and necessary. As we follow unpardoned sinners into the future world, it may be awful, it may be dismal to think of a state from which punishment will never be absent; but the awfulness and the dismalness will not change the fact.

It is the mystery of G.o.d's character that He is at once infinite love and infinite righteousness. And if it be unlawful for us to exclude His love and dwell only on His justice, it is equally unlawful to exclude His justice and dwell only on His love. Now, as of old, His memorial is, "The Lord, the Lord G.o.d merciful and gracious, longsuffering and abundant in mercy and truth, forgiving iniquity and transgression and sin, and that will by no means clear the guilty."

But if it be awful to contemplate the death, and the mode of death of Achan, how much more when we think that his wife and his sons and his daughters were stoned to death along with him! Would that not have been a barbarous deed in any case, and was it not much more so if they were wholly innocent of his offence? To mitigate the harshness of this deed, some have supposed that they were privy to his sin, if not instigators of it. But of this we have not a t.i.ttle of evidence, and the whole drift of the narrative seems to show that the household suffered in the same manner and on the same ground as that of Korah (Num. xvi. 31-33). As regards the mode of death, it was significant of a harsh and hard-tempered age. Neither death nor the sufferings of the dying made much impression on the spectators. This callousness is almost beyond our comprehension, the tone of feeling is so different now. But we must accept the fact as it was. And as to the punishment of the wife and children, we must fall back on that custom of the time which not only gave to the husband and father the sole power and responsibility of the household, but involved the wife and children in his doom if at any time he should expose himself to punishment. As has already been said, neither the wife nor the children had any rights as against the husband and father; as his will was the sole law, so his retribution was the common inheritance of all. With him they were held to sin, and with him they suffered. They were considered to belong to him just as his hands and his feet belonged to him. It may seem to us very hard, and when it enters, even in a modified form, into the Divine economy we may cry out against it. Many do still, and ever will cry out against original sin, and against all that has come upon our race in consequence of the sin of Adam.

But it is in vain to fight against so apparent a fact. Much wiser surely it is to take the view of the Apostle Paul, and rejoice that, under the economy of the gospel, the principle of imputation becomes the source of blessing infinitely greater than the evil which it brought at the fall. It is one of the greatest triumphs of the Apostle's mode of reasoning that, instead of shutting his eyes to the law of imputation, he scans it carefully, and compels it to yield a glorious tribute to the goodness of G.o.d. When his theme was the riches of the grace of G.o.d, one might have thought that he would desire to give a wide berth to that dark fact in the Divine economy--the imputation of Adam's sin. But instead of desiring to conceal it, he brings it forward in all its terribleness and universality of application; but with the skill of a great orator, he turns it round to his side by showing that the imputation of Christ's righteousness has secured results that outdo all the evil flowing from the imputation of Adam's sin. "Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.

Moreover the law entered that the offence might abound; but where sin abounded, grace did much more abound: that, as sin reigned in death, even so might grace reign through righteousness unto eternal life, through Jesus Christ our Lord" (Rom. v. 18-21).

Very special mention is made of the place where the execution of Achan and his family took place. "They brought them unto the valley of Achor, ... and they raised over him a great heap of stones, ...

wherefore the name of that place is called, The valley of Achor, unto this day." Achor, which means _trouble_, seems to have been a small ravine near the lower part of the valley in which Ai was situated, and therefore near the scene of the disaster that befell the Israelites.

It was not an old name, but a name given at the time, derived from the occurrence of which it had just been the scene. It seemed appropriate that poor Achan should suffer at the very place where others had suffered on his account. It is subsequently referred to three times in Scripture. Later in this book it is given as part of the northern boundary of the tribe of Judah (chap. xv. 7); in Isaiah (lxv. 10) it is referred to on account of its fertility; and in Hosea (ii. 15) it is introduced in the beautiful allegory of the restored wife, who has been brought into the wilderness, and made to feel her poverty and misery, but of whom G.o.d says, "I will give her vineyards from thence, and the valley of Achor for a door of hope." The reference seems to be to the evil repute into which that valley fell by the sin of Achan, when it became the valley of trouble. For, by Achan's sin, what had appeared likely to prove the door of access for Israel into the land was shut; a double trouble came on the people--partly because of their defeat, and partly because their entrance into the land appeared to be blocked. In Hosea's picture of Israel penitent and restored, the valley is again turned to its natural use, and instead of a scene of trouble it again becomes a door of hope, a door by which they may hope to enter their inheritance. It is a door of hope for the penitent wife, a door by which she may return to her lost happiness. The underlying truth is, that when we get into a right relation to G.o.d, what were formerly evils become blessings, hindrances are turned into helps. Sin deranges everything, and brings trouble everywhere. The ground was cursed on account of Adam: not literally, but indirectly, inasmuch as it needed hard and exhausting toil, it needed the sweat of his face to make it yield him a maintenance. "We know," says the Apostle, "that the whole creation groaneth and travaileth in pain together until now." "For the creation was subjected to vanity, not of its own will, but by reason of Him who subjected it, in hope that the creation itself also shall be delivered out of the bondage of corruption into the glorious liberty of the children of G.o.d."

No man can tell all the "trouble" that has come into the world by reason of sin. As little can we know the full extent of that deliverance that shall take place when sin comes to an end. If we would know anything of this we must go to those pa.s.sages which picture to us the new heavens and the new earth: "In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of G.o.d and of the Lamb shall be in it; and His servants shall serve Him: and they shall see His face; and His name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord G.o.d giveth them light: and they shall reign for ever and ever."

CHAPTER XVI.

_THE CAPTURE OF AI._

JOSHUA viii. 1-29.

Joshua, having dealt faithfully with the case of Achan, whose sin had intercepted the favour of G.o.d, is again encouraged, and directed to renew, but more carefully, his attack on Ai. That word is addressed to him which has always such significance when coming from the Divine lips--"Fear not." How much of our misery arises from fear! How many a beating heart, how many a shaking nerve, how many a sleepless night have come, not from evil experienced, but from evil apprehended! To save one from the apprehension of evil is sometimes more important, as it is usually far more difficult, than to save one from evil itself.

An affectionate father finds that one of his most needed services to his children is to allay their fears. Never is he doing them a greater kindness than when he uses his larger experience of life to a.s.sure them, in some anxiety, that there is no cause for fear. Our heavenly Father finds much occasion for a similar course. He has indeed got a very timid family. It is most interesting to mark how the Bible is studded with "fear nots," from Genesis to Revelation; from that early word to Abraham--"Fear not, I am thy shield, and thy exceeding great reward"--to that most comforting a.s.surance to the beloved disciple, "Fear not; I am the first and the last: I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hades and of death." If only G.o.d's children could hear Him uttering that one word, from how much anxiety and misery would it set them free!

Virtually the command to Joshua is to "try again." Success, though denied to the first effort, often comes to the next, or at least to a subsequent one. Even apart from spiritual considerations, it is those who try oftenest who succeed best. There is little good in a man who abandons an undertaking simply because he has tried once and failed.

Who does not recall in this connection the story of Alfred the Great?

Or of Robert the Bruce watching the spider in the barn that at last reached the roof after sixteen failures? Or, looking to what has a more immediate bearing on the kingdom of G.o.d, who has not admired the perseverance of Livingstone, undaunted by fever and famine, and the ferocity of savage chiefs; unmoved by his longings for home and dreams of plenty and comfort that mocked him when he awoke to physical wretchedness and want? Such perseverance gives a man the stamp of true n.o.bility; we are almost tempted to fall down and worship. If failure be humiliating, it is redeemed by the very act and att.i.tude of perseverance, and the self-denial and scorn of ease which it involves.

In the Christian warfare no man is promised victory at the first. "Let us not be weary in welldoing, for in due season we shall reap if we faint not."

To Christian men especially, failure brings very valuable lessons.

There is always something to be learned from it. In our first attempt we were too self-confident. We went too carelessly about the matter, and did not sufficiently realize the need of Divine support. Never was there a servant of G.o.d who learned more from his failures than St.

Peter. Nothing could have been more humiliating than his thrice-repeated denial of his Lord. But when Peter came to himself, he saw on what a bruised reed he had been leaning when he said, "Though I should die with Thee yet will I not deny Thee." How miserably misplaced that self-confidence had been! But it had the effect of startling him, of showing him his danger, and of leading him to lift up his eyes to the hills from whence came his help. It might have seemed a risky, nay reckless thing for our Lord to commit the task of steering His infant Church over the stormy seas of her first voyage to a man who, six weeks before, had proved so weak and treacherous. But Peter was a genuine man, and it was that first failure that afterwards made him so strong. It is no longer Peter, but Christ in Peter that directs the movement. And thus it came to pa.s.s that, during the critical period of the Church's birth, no carnal drawback diminished his strength or diluted his faith; all his natural rapidity of movement, all his natural outspokenness, boldness, and directness were brought to bear without abatement on the advancement of the young cause. He conducted himself during this most delicate and vital period with a n.o.bility beyond all praise. He took the ship out into the open sea amid raging storms without touching a single rock. And it was all owing to the fact that by G.o.d's grace he profited by his failure!

In the case of Joshua and his people, one of the chief lessons derived from their failure before Ai was the evil of covering sin. Alas, this policy is the cause of failures innumerable in the spiritual life! In numberless ways it interrupts Divine fellowship, withdraws the Divine blessing, and grieves the Holy Spirit. We have not courage to cut off a right hand and pluck out a right eye. We leave besetting sins in a corner of our hearts, instead of trying to exterminate them, and determining not to allow them a foothold there. The acknowledgment of sin, the giving up of all leniency towards it, the determination, by G.o.d's grace, to be done with it, always go before true revivals, before a true return of G.o.d to us in all His graciousness and power.

Rather, we should say, they are the beginning of revival. In Israel of old the land had to be purged of every vestige of idolatry under Hezekiah and other G.o.dly kings, before the light of G.o.d's countenance was again lifted upon it. "To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at My word."

Joshua is instructed to go up again against Ai, but in order to interest and encourage the people, he resorts to a new plan of attack.

A stratagem is to be put in operation. An ambuscade is to be stationed on the west side of the city, while the main body of the a.s.saulting force is to approach it, as formerly, from the east. There is some obscurity and apparent confusion in the narrative, confined, however, to one point, the number composing the ambuscade and the main body respectively. Some error in the text appears to have crept in. From the statement in ver. 3 we might suppose that the men who were to lie in ambush amounted to thirty thousand; but in ver. 12 it is expressly stated that only five thousand were employed in this way. There can be little doubt (though it is not according to the letter of the narrative) that the whole force employed amounted to thirty thousand, and that, of these, five thousand formed the ambush. Indeed, in such a valley, it would not have been possible for thirty thousand men to conceal themselves so as to be invisible from the city. It would appear (ver. 17) that the people of Bethel had left their own village and gone into Ai. Bethel, as we have said, was situated higher up; in fact, it was on the very ridge of the plateau of Western Palestine. It must have been but a little place, and its people seem to have deemed it better to join those of Ai, knowing that if the Israelites were repulsed from the lower city, the upper was safe.

The _ruse_ was that the ambush should be concealed behind the city; that Ai, as before, should be attacked from the east by the main body of troops; that on receiving the onslaught from the city they should seem to be defeated as before; that Joshua, probably standing on some commanding height, should give a signal to the men in ambush by raising his spear; whereupon these men should rush down on the now deserted place and set it on fire. On seeing the flames, the pursuers would naturally turn and rush back to extinguish them; then the main body of Israel would turn likewise, and thus the enemy would be caught as in a trap from which there was no escape, and fall a victim to the two sections of Israel.

To plots of this kind, the main objection in a strategical sense lies in the risk of detection. For the five thousand who went to station themselves in the west it was a somewhat perilous thing to separate themselves from the host, and place themselves in the heart of enemies both in front and in rear. It needed strong faith to expose themselves in such a situation. Suppose they had been detected as they went stealing along past Ai in the darkness of the night; suppose they had come on some house or hamlet, and wakened the people, so that the alarm should have been carried to Ai, what would have been the result?

It was well for Israel that no such mishap occurred, and that they were able in silence to reach a place where they might lie concealed.

The ground is so broken by rocks and ravines that this would not have been very difficult; the people of Ai suspected nothing; probably the force on the east were at pains, by camp-fires and otherwise, to engage their attention, and whenever that force began to move, as if for the attack, every eye in the city would be fixed intently upon it.

The plot was entirely successful; everything fell out precisely as Joshua had desired. A terrible slaughter of the men of Ai took place, caught as they were on the east of the city between the two sections of Joshua's troops, for the Israelites gave no quarter either to age or s.e.x. The whole number of the slain amounted to twelve thousand, and that probably included the people of Bethel too. We see from this what an insignificant place Ai must have been, and how very humiliating was the defeat it inflicted at first. With reference to the spoil of the city, the rigid law prescribed at Jericho was not repeated; the people got it for themselves. Jericho was an exceptional case; it was the firstfruits of the conquest, therefore holy to the Lord. If Achan had but waited a little, he would have had his share of the spoil of Ai or some other place. He would have got legitimately what he purloined unlawfully. In the slaughter, the king, or chief of the place, suffered a more ignominious doom than his soldiers; instead of being slain with the sword, he was hanged, and his body was exposed on a tree till sunset. Joshua did not want some drops of Oriental blood; he had the stern pleasure of the Eastern warrior in humbling those who were highest in honour. What remained of the city was burned; it continued thereafter a heap of ruins, with a great cairn of stones at its gate, erected over the dead body of the king.

We see that already light begins to be thrown on what at the time must have seemed the very severe and rigid order about the spoil of Jericho. Although Achan was the only offender, he was probably far from being the only complainer on that occasion. Many another Israelite with a covetous heart must have felt bitterly that it was very hard to be prevented from taking even an atom to oneself. "Were not our fathers allowed to spoil the Egyptians--why, then, should we be absolutely prevented from having a share of the spoil of Jericho?"

It might have been enough to answer that G.o.d claimed the firstfruits of the land for Himself. Or to say that G.o.d designed at the very entrance of His people into Canaan to show that they were not a tumultuous rabble, rushing greedily on all they could lay their hands on, but a well-trained, well-mannered family, in whom self-restraint was one of the n.o.blest virtues. But to all this it might have been added, that the people's day was not far off. It is not G.o.d's method to muzzle the ox that treadeth out the corn. And so to all who rush tumultuously upon the good things of this life, He says, "Seek first the kingdom of heaven and His righteousness, and all these things shall be added unto you." Let G.o.d arrange the order in which His gifts are distributed. Never hurry Providence, as Sarah did when she gave Hagar to Abraham. Sarah had good cause to repent of her impetuosity; it brought her many a bitter hour. Whereas G.o.d was really kinder to her than she had thought, and in due time He gave her Isaac, not the son of the bondwoman, but her own.

A question has been raised respecting the legitimacy of the stratagem employed by Joshua in order to capture Ai. Was it right to deceive the people; to pretend to be defeated while in reality he was only executing a _ruse_, and thus draw on the poor men of Ai to a terrible death? Calvin and other commentators make short work of this objection. If war is lawful, stratagem is lawful. Stratagem indeed, as war used to be conducted, was a princ.i.p.al part of it; and even now the term "strategic," derived from it, is often used to denote operations designed for a different purpose from that which at first appears. It is needless to discuss here the lawfulness of war, for the Israelites were waging war at the express command of the Almighty. And if it be said that when once you allow the principle that it is lawful in war to mislead the enemy, you virtually allow perfidy, inasmuch as it would be lawful for you, after pledging your word under a flag of truce, to disregard your promise, the answer to that is, that to mislead in such circ.u.mstances would be infamous. A distinction is to be drawn between acts where the enemy has no right to expect that you will make known your intention, and acts where they have such a right.

In the ordinary run of strategic movements, you are under no obligation to tell the foe what you are about. It is part of their business to watch you, to scrutinize your every movement, and in spite of appearances to divine your real purpose. If they are too careless to watch, or too stupid to discern between a professed and a real plan, they must bear the consequences. But when a flag of truce is displayed, when a meeting takes place under its protection, and when conditions are agreed to on both sides, the case is very different.

The enemy is ent.i.tled now to expect that you will not mislead them.

Your word of honour has been pa.s.sed to that effect. And to disregard that pledge, and deem it smart to mislead thereby, is a proceeding worthy only of the most barbarous, the most perfidious, the most shameless of men.

Thus far we may defend the usages of war; but at best it is a barbarous mode of operations. Very memorable was the observation of the Duke of Wellington, that next to the calamity of suffering a defeat was that of gaining a victory. To look over a great battle-field, fresh from the clash of arms; to survey the trampled crops, the ruined houses, the universal desolation; to gaze on all the manly forms lying cold in death, and the many besides wounded, bleeding, groaning, perhaps dying; to think of the illimitable treasure that has been lavished on this work of destruction and the comforts of which it has robbed the countries engaged; to remember in what a mult.i.tude of cases, death must carry desolation and anguish to the poor widow, and turn the remainder of life into a lonely pilgrimage, is enough surely to rob war of the glory a.s.sociated with it, and to make good the position that on the part of civilized and Christian men it should only be the last desperate resort, after every other means of effecting its object has failed. We are not forgetful of the manly self-sacrifice of those who expose themselves so readily to the risk of mutilation and death, wherever the rulers of their country require it, for it is the redeeming feature of war that it brings out so much of this high patriotic devotion; but surely they are right who deem arbitration the better method of settling national differences; who call for a great disarmament of the European nations, and would put a stop to the att.i.tude of every great country shaking its fist in the face of its neighbours. What has become of the prophecy "They shall beat their swords into ploughshares and their spears into pruning hooks"? Or the beautiful vision of Milton on the birth of the Saviour?--

"No war, or battle's sound Was heard the world around; The idle spear and shield were high uphung; The hooked chariot stood Unstained with hostile blood, The trumpet spake not to the armed throng; And kings sat still with awful eye As if they surely knew their sovran Lord was by."

One lesson comes to us with pre-eminent force from the operations of war. The activity displayed by every good commander is a splendid example for all of us in spiritual warfare. "Joshua arose"; "Joshua lodged that night among the people"; "Joshua rose up early in the morning"; "Joshua went that night into the middle of the valley"; "Joshua drew not his hand back wherewith he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai." Such expressions show how intensely in earnest he was, how unsparing of himself, how vigilant and indefatigable in all that bore upon his enterprise. And generally we still see that, wherever military expeditions are undertaken, they are pushed forward with untiring energy, and the sinews of war are supplied in unstinted abundance, whatever grumbling there may be afterwards when the bill comes to be paid. Has the Christian Church ever girded herself for the great enterprise of conquering the world for Christ with the same zeal and determination? What are all the sums of money contributed for Christian missions, compared to those spent annually on military and naval forces, and multiplied indefinitely when active war goes on!

Alas, this question brings out but one result of a painful comparison--the contrast between the ardour with which secular results are pursued by secular men, and spiritual results by spiritual men.

Let the rumour spread that gold or diamonds have been found at some remote region of the globe, what mult.i.tudes flock to them in the hope of possessing themselves of a share of the spoil! Not even the prospect of spending many days and nights in barbarism, amid the misery of dirt and heat and insects, and with company so rude and rough and reckless that they have hardly the appearance of humanity, can overcome the impetuous desire to possess themselves of the precious material, and come home rich. What crowds rush in when the prospectus of a profitable brewery promises an abundant dividend, earned too often by the manufactory of drunkards! What eager eyes scan the advertis.e.m.e.nts that tell you that if persons bearing a certain name, or related to one of that name, would apply at a certain address, they would hear of something to their advantage! Once we knew of a young man who had not even seen such an advertis.e.m.e.nt, but had been told that it had appeared. There was a vague tradition in his family that in certain circ.u.mstances a property would fall to them.

The mere rumour that an advertis.e.m.e.nt had appeared in which he was interested set him to inst.i.tute a search for it. He procured a file of the _Times_ newspaper, reaching over a series of years, and eagerly scanned its advertis.e.m.e.nts. Failing to find there what he was in search of, he procured sets of other daily newspapers and subjected them to the same process. And thus he went on and on in his unwearied search, till first he lost his situation, then he lost his reason, and then he lost his life. What will men not do to obtain a corruptible crown? Could it be supposed from _our_ att.i.tude and ardour that we are striving for the incorruptible? Could it be thought that the riches which we are striving to acc.u.mulate are not those which moth and rust do corrupt, but the treasures that endure for evermore? Surely "it is high time for us to awake out of sleep." Surely we ought to lay to heart that "the things which are seen are temporal, but the things which are not seen are eternal." Memorable are the poet's words respecting the great objects of human desire:--

"The cloud-capt towers, the gorgeous palaces, The solemn temples, the great globe itself, Yea, all which it inherit, shall dissolve: And like this unsubstantial pageant faded, Leave not a rack behind."