Joshua 23:9-11

“The LORD has driven out before you great and powerful nations; to this day no one has been able to withstand you. One of you routs a thousand, because the LORD your God fights for you, just as he promised. So be very careful to love the LORD your God.”

Much as patriotism and valor are admired, and deservedly as, in many instances, they have been rewarded by men—they are of no value in the sight of God, if they be not accompanied with true piety. Their utility to the state of which we are members is undoubted; but their moral excellence depends on their union with religion. Abstracted from a regard to God, they are a mere compound of pride and selfishness; but, regulated by religion, they are in a high degree amiable and praiseworthy.

Many bright examples of patriotism, united with piety, are set before us in the Scriptures; but none shines with greater luster than that of Joshua; when his whole nation was sinking under desponding fears, he encouraged them by his unshaken fortitude and confidence in God, Numbers 14:6-9; and when he had vanquished all their enemies, and put them into the quiet possession of the promised land—he still improved his influence to confirm their faith, and to establish them in the paths of righteousness. The words before us are part of his dying address to all the elders of Israel. In applying them to the present occasion, we shall show:

I. To whom our successes have been owing.

God has promised to interpose on behalf of those who wait upon him.

His promises to hear the prayers of individuals are numberless, Matthew 7:7. And the same are made also to repenting nations, 2 Chronicles 7:14.

His interpositions on behalf of our nation have been signally manifest.

We may be led to ascribe them to the valor of our forces, or the skill of our commanders. But it is God who endues them both with skill and courage, and gives the victory to whoever he will. Besides, there have been many peculiar circumstances which owed their origin to him alone. And, while these mark his providential care, they compel us to acknowledge that “it is he who fights for us, Psalm 44:3.”

Nor are we without a hope, that his mercies to us have been sent in accomplishment of his promise.

Many have mourned over the troubles of the land, and have made earnest intercession with God on our behalf. And though there is nothing meritorious in their petitions—yet when God sends the mercies for which we have prayed, we have reason to hope that he has sent them in answer to our prayers.

Whatever may be our opinion respecting this, it befits us to consider:

II. The improvement we should make of them.

Every mercy from God is an additional obligation to love and serve him.

God has commanded us to love him with all our heart; and he is worthy of our supreme regard on account of the perfections of his nature, and the dispensations of his grace. But he is also to be loved in a peculiar manner for hearing and answering our prayers, Psalm 116:1. The effect produced on the mind of David, should result from every expression of the divine goodness towards us, Psalm 18:1 with the title of the Psalm.

But we are very prone to forget all of his benefits.

However earnest we may be in a season of affliction, we become remiss and careless when the affliction is removed. We are like metal, which is melted in the furnace, but returns speedily to its original hardness as soon as it is taken from the fire. Like the Jews we “forget the Rock that bought us.” Even good “Hezekiah requited not the Lord according to all that he had done for him, 2 Chronicles 32:25.” And too many among ourselves forget to pay the vows which we have offered in a time of trouble.

On this account we should take good heed to remember them.

Nothing is more displeasing to God than ingratitude. Nor will he overlook it even in his most highly favored servants, 2 Chronicles 32:25. But “shall we thus requite the Lord?” Let us rather survey with gratitude the mercies we have received. Let us habitually behold the hand of God in them. And let us anxiously inquire, “What shall I render unto the Lord for all the benefits that he has done unto me?”

This subject may teach us,

1. Where to look for future successes.

If we look to our fleets and armies we may expect nothing but defeat. We are indeed to use all possible means of defense, but not to trust in any of them, Isaiah 22:11. Our eyes must be directed unto God alone! “The battle is not ours, but his.” “He can save by many or by few.” Were we ever so superior to our enemies he could bring us down like Sennacherib, Isaiah 10:8-19; or if we were reduced to ever so low an ebb, he could render us victorious, Isaiah 10:4. And it is certain that if we “walk in pride, he will abase” us; but if we humbly seek his aid, he will support and deliver us.

2. Where to look for success in our spiritual warfare.

Whatever external peace we might enjoy, we yet should have a warfare to maintain. There never will be one moment’s truce with our spiritual enemies. The world, the flesh, and the devil, will incessantly fight against us; and we must conflict with them even to the end. But God fights for those who put their trust in him. Let us call upon him, and he will clothe us with armor from the arsenal of Heaven, Ephesians 6:13. The Captain of our salvation will go forth with us to the battle. He will shield our head, and strengthen our arm, and make us “more than conquerors” over all. Let us then “love him” for the victories we have already gained. Let us take good heed to ourselves that we never rob him of his glory. Let us thankfully ascribe our every success to him, Psalm 115:1; and begin the song which we shall shortly sing in Heaven, “Thanks be to God who gives us the victory through our Lord Jesus Christ! 1 Corinthians 15:57.”

Charles Simeon (1759-1836)

Joshua 22:10-12

“When they came to Geliloth near the Jordan in the land of Canaan, the Reubenites, the Gadites and the half-tribe of Manasseh built an imposing altar there by the Jordan. And when the Israelites heard that they had built the altar on the border of Canaan at Geliloth near the Jordan on the Israelite side, the whole assembly of Israel gathered at Shiloh to go to war against them.”

Religion has often been made a plea for ambitious and bloody projects; but it never was on any occasion so truly and properly the ground of war, as in the event that is here recorded. The tribes who had their portion on the east of Jordan, after having been disbanded, came to the land of their possession; and, apprehending that at some future period they might be disowned by their brethren on account of their not having their inheritance in the land of Canaan, they built a large altar on the borders of their own land near Jordan, to serve as a memorial to all future ages that they belonged to the tribes of Israel, and were the worshipers of Israel’s God.

The other tribes having no conception of an altar being erected but for sacrifice, regarded this as an act of rebellion against God, and determined instantly to go and punish the supposed apostates. But first they agreed to send an embassy, to see whether they could not prevail by milder methods to reclaim them from their wickedness. The ambassadors went; a convention met; an explanation took place; the misapprehensions were removed; and all was speedily and amicably settled.

Now this history will suggest many useful hints for the regulating of,

I. National interests.

The question was, in fact, of infinite importance to the whole nation. Repeated occasions had arisen wherein the sin of individuals had been visited upon the whole nation. The iniquity of Achan had not long since caused the defeat of Israel’s hosts, and the loss of thirty-six men; and, not very long before, the connection of many with the Midianite women in whoredom and idolatry, brought destruction on twenty-four thousand Israelites in one day. What then could he expected, but that, if these who had erected the altar should pass unpunished, God would punish all the other tribes as partners in their guilt? To avert so terrible an evil was their bounden duty; and therefore they acted right in determining to avenge the quarrel of their God. But, as it was possible they might prevail by gentler means, they sent delegates from every tribe, with Phinehas at their head, to expostulate with them on their conduct. These were met by other delegates from the supposed offenders, and everything was cleared up to their satisfaction; and thus the controversy was terminated to the unspeakable joy of all parties.

Now in this we see how nations ought to act, whenever grounds of disagreement arise, and their mutual interests interfere. Their ambassadors should confer with each other in a conciliatory manner, anxious to prevent extremities, and, by mutual explanations and concessions, to adjust their differences. One thing in particular was worthy of applause in those who seemed disposed for war; they were intent only on the prevention of iniquity; and, imagining that the altar had been raised with a view to put the land of Gilead on a footing of equality with the land of Canaan, they offered to give up a proportionate share of their own land to those who had erected it, and thus to sacrifice their own interests for the preservation of peace.

Alas! how different is this from what is usually found among contending nations! Modern embassies are most frequently characterized by duplicity and concealment and chicanery, and by a wanton pertinacity about matters of inferior importance. Were all actuated by the spirit of Israel on this occasion, were frankness on the one side met by patience and conciliation on the other, the earth would be no more deluged with blood, but the “swords would be beaten into ploughshares,” and happiness would reign, where nothing but desolation and misery is seen.

But this history will be further useful for the regulation of,

II. Judicial policy.

This act was in reality an enforcing of the existing laws under the direction of the civil magistrate; for, though Joshua is not mentioned, we can have no doubt but that Phinehas and the ten princes had received his sanction at least, if they did not proceed by his express command. The law of God had plainly enjoined that there should be only one place for God’s altar, and that all the tribes should offer their sacrifices there, Deuteronomy 12:5; Deuteronomy 12:7. It also commanded, that, if any attempt should be made by any part of Israel to establish idolatry among them, the remainder, after due inquiry, should cut them off with the sword, Deuteronomy 13:12-15. This then was an interference of magistrates in support of the laws; and it was indispensably necessary that they should interfere, to prevent so fatal a schism as was likely to arise.

We would not be understood to say, that civil magistrates would be justified in using the sword for the prevention or punishment of religious schism now. The true Church is not so accurately defined now, as that anyone body has a right to assume to itself the exclusive privilege of being called The Church of Christ; nor is there any commission given to magistrates to use carnal weapons in the support of any particular system, either of doctrines or of discipline, in the Church. But where, as in the instance before us, there appears to be a public renunciation of all religion, and a profane contempt of all laws, the magistrate is bound to interfere; and every Christian in the land is bound to give him his support.

Opinions are not within the cognizance of the civil magistrate, except when they are manifested in actions, or are so promulgated as to endanger the peace and welfare of society; but, when carried to that extent, they justly come under his control. This vigilance however, though sufficiently exercised in relation to the things which concern the State, is but little seen in the suppression of profaneness and iniquity. We have laws against every species of iniquity; but they are not carried into effect. The fear of divine judgments on the land scarcely ever enters into the bosoms either of magistrates or people; hence, if only there is no flagrant violation of the peace, iniquity may prevail almost to any extent, without anyone to vindicate the honor of God, or to avert his displeasure from a guilty land.

In this respect there is a solemn difference between the Israelites and us; insomuch that we, with all our superior advantages, are not worthy to be compared with them. Yet we must remember, that whenever we put forth the arm of power for the suppression of vice, our first object must be, by expostulation, to reclaim; nor must we ever inflict punishment, until milder measures have failed of success.

This history will be yet further useful to us in the regulation of,

III. Religious zeal.

“It is good to be zealously affected always in a good thing;” but our zeal should particularly exert itself:

1. To prevent apostasy from God.

This was the real object of the people who raised the altar; they, in a most reverential and solemn manner, called God to witness that they had been actuated only by a desire to transmit to their posterity an indelible assurance that they were as truly the Lord’s people, as those who dwelt in Canaan; and that though their land was separated from that of their brethren, their interests and privileges were the same.

Here was a noble example of regard for posterity. It might have been better indeed to have consulted Joshua, or rather to have taken counsel of the Lord, respecting this measure, before they had carried it into execution; but holy zeal does not always pause to consider all possible effects and consequences; (though doubtless, the more tempered it is with wisdom, the more excellent it appears,) but God does not blame their conduct; and in this at least we shall do well to follow it, namely, by exerting ourselves in every possible way to transmit, and to perpetuate even to the remotest ages, the knowledge of God, as our God, our Father, and Redeemer.

The other tribes also manifested a noble zeal in the same cause, though by different means. They were fearful that this altar would be the means of turning many of their brethren from the worship of the true God; and they went forth at the peril of their lives to prevent it. It may be said, that these two were less temperate than they should have been; but, convinced as they were in their own judgment, their zeal was not at all more ardent than the occasion required. Though they spoke roughly, they spoke with candor, and with a perfect openness to conviction, if anything could be said to justify the act. And their offer to surrender a part of their own possessions, in order to remove the temptation to which, in their own minds, they had ascribed the act, showed, that they were actuated solely by a regard for God’s honor and for Israel’s good.

Here then is proper scope for all our zeal. We should remove, as far as possible, both from ourselves and from our children, every temptation to apostasy from God. We should rebuke sin in others also, and set ourselves against it to the uttermost, We should show ourselves on all occasions on the Lord’s side; and be willing to sacrifice, not only our property, but even life itself, in vindicating his honor, and maintaining his interest in the world.

2. To preserve love and unity with man.

If we find somewhat to blame in each of these opposite parties; in the one, an undue precipitation in building the altar; and, in the other, an undue hastiness in ascribing it to wrong intentions; we behold much, very much, to admire in both. When the accusers found themselves mistaken, they did not shift their ground, and condemn their brethren for imprudence; nor, when the accused had evinced their innocence, did they condemn their accusers on the ground of uncharitableness and injustice; the one were as glad to acquit as the others were to be acquitted; and both united in sincere thankfulness to God, that all ground of dissension was removed.

Now it will almost of necessity sometimes happen that the well-meant actions of our brethren shall be misconstrued, through an ignorance of their precise views and intentions; it may also happen, that the well-meant reproofs of our brethren may be founded in misconception. Here then is ample room for the exercise of well-tempered zeal. To avoid, on the one hand, unnecessary accusations, and gladly to retract them if they have been unwittingly adduced; and, on the other side, to avoid vindictive recriminations, and with pious meekness to satisfy the minds of any whom we may have unintentionally grieved; this is the spirit which we should continually cultivate; it should be the labor of our lives to “keep the unity of the Spirit in the bond of peace.”

3. To avert the divine judgments from our guilty land.

It is a memorable expression which is recorded on this occasion, “Now you have delivered the children of Israel out of the hand of the Lord, verse 31.” Sin delivers us into his hand for punishment. Of this, the history of Israel in all ages is a decisive proof. On the other hand, repentance delivers us out if his hand; as was remarkably exemplified in the case of Nineveh; which, but for the intervention of their penitence, would have been overthrown in forty days. But we need not go further than to the history before us, where this very effect is ascribed to the pious zeal of the Reubenites and Gadites. Happy would it be for us, if we all considered the effect of our conduct on the public welfare! God has no pleasure in punishing his creatures; and he is ever ready to remove his judgments, when they have produced in us the desired humiliation. Let us then approve ourselves to him; and then, though our zeal be misinterpreted, and even our own brethren be for a time incensed against us—our righteousness shall be made to appear, and our labors be crowned with the approbation of our God.

Charles Simeon (1759-1836)

Joshua 22:4-5

“Now that the LORD your God has given your brothers rest as he promised, return to your homes in the land that Moses the servant of the LORD gave you on the other side of the Jordan. But be very careful to keep the commandment and the law that Moses the servant of the LORD gave you: to love the LORD your God, to walk in all his ways, to obey his commands, to hold fast to him and to serve him with all your heart and all your soul.”

The duties of soldiers and of their commanders are well illustrated in this passage. The soldier’s chief excellence is a prompt, steady, persevering, uniform obedience to the commands of his superiors, without regarding any difficulties, any dangers, any sacrifices. Among the chief excellencies of a commander is an attention to the spiritual and eternal interests of those who are under his authority.

The Reubenites, Gadites, and Manassites, had received their portion on the other side of Jordan on the express condition, that a just proportion of their tribes should pass over Jordan to fight in concert with the other tribes, and not return unto their inheritance until the whole land would be subdued. This they had done; and now that they were about to be disbanded, Joshua acknowledges to their honor, that “they had kept all that Moses the servant of the Lord had commanded them, and had obeyed his voice also in all that he had commanded them.”

But while he commends them for their fidelity to him, he endeavors to impress upon their minds a sense of duty and allegiance to God; and enjoins them to “take diligent heed to serve the Lord their God with all their heart, and with all their soul.”

From this parting exhortation we are led to remark,

I. That a progress in holiness is above all things to be desired.

Had Joshua merely judged it proper to insert an admonition relative to their religious duties, one or two expressions would have sufficed; but from the multitude of expressions used in the text, we see of what unspeakable importance he considered piety to be to every man. He not only mentions the subject first in general terms, that “they should do the commandment and the law,” but enters particularly into it; they must have:

as the principle of their obedience, the love of God;

as the extent of it must be to all God’s ways;

as to the manner of it, they must cleave to him with an unalterable determination of their wills, and the most ardent exercise of their affections.

This is Scriptural holiness, and nothing short of it will suffice.

We do not say that the Christian must be perfect; for where should we then find a Christian? But he must aim at perfection, and be continually pressing forward for the attainment of it. This was the great object of Joshua’s solicitude both for himself and his soldiers; this was the great end for which our Lord Jesus Christ died upon the cross, even “to purify to himself a peculiar people zealous for good works;” and this must be the one object for which we should desire to live.

II. That, whatever progress any person may have made, he still needs to hear words of counsel and exhortation.

The soldiers whom Joshua was disbanding had continued with unshaken fidelity to fulfill their engagements; and though they had been detained from their families and possessions for seven years, they never once murmured or repined at the delay; yet Joshua did not on that account think that his religious counsels to them were superfluous.

Nor should the most established Christian imagine himself to be beyond the reach of danger, or to have attained such eminence as not to need every possible help for his furtherance in the divine life. Peter, writing to those to whom “divine power had already given all things that pertained to life and godliness,” says, “I will not be negligent to put you always in remembrance of these things, though you know them, and are established in the present truth.” And indeed the counsel in our text intimates, that, in order to do the commandments, we must “take heed,” yes, “take diligent heed” to them; so many are our temptations to violate them, and so averse are we by nature to observe them.

In a general way, the truth of these observations will be thought so obvious, as that they scarcely deserved a mention; but experience proves that they need to be insisted on with all possible earnestness; for, while the professors of religion depart from open iniquity, there is in every one of them some besetting sin, which they are prone to cherish and indulge. Moreover, their blindness with respect to their besetting sin is most astonishing; for, not only are they unconscious of its domination, but they are even ignorant of its existence in them!

How frequently do they give themselves credit for that as a virtue, which others see to be their greatest defect! How blind are most Christians to their pride, their vanity, their worldliness! How often does an angry and bitter spirit habitually prevail in men, who never mourn over their sinful tempers, or appear even to be aware of them! We call upon all then to “be jealous over themselves with a godly jealousy;” and to hear the exhortations of the Gospel with an especial reference to themselves, searching out their own spirit, and striving to attain the full “mind that was in Christ Jesus.”

III. That a state of peace and prosperity is a season of peculiar danger.

Now the disbanded soldiers were returning to the bosom of their families, and the peaceful prosecution of their worldly business. And, as Moses had long since warned them that they were in danger, while enjoying “a land with large, flourishing cities you did not build, houses filled with all kinds of good things you did not provide, wells you did not dig, and vineyards and olive groves you did not plant–then when you eat and are satisfied, be careful that you do not forget the LORD, who brought you out of Egypt, out of the land of slavery! Deuteronomy 6:10-12.”

And who does not feel how apt the mind is to yield to the pleasures of sense, and to relax its ardor in the pursuit of heavenly things, when it has no trials or troubles to stimulate its exertions? Visit the chambers of sickness, and of health; and see how different the same people are under the two different states! View people under painful bereavements, and see them afterwards in the full enjoyment of all earthly comforts! Truly, if we regarded heavenly things only, we might rather congratulate men on troubles than on the absence of them, and to account prosperity their greatest snare. To all then who are looking forward to any worldly acquisitions or comforts, or who are now living in the possession of them, we would urge with peculiar earnestness the necessity of vigilance, lest having “begun in the Spirit, they end in the flesh!”

Hear the exhortation of an inspired Apostle, “Follow after holiness, without which no man shall see the Lord; looking diligently, lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled, Hebrews 12:14-15.” There you may see the hidden nature, the growing tendency, the baneful effects of sin, and its effects on the heart! O that we may be ever on our guard against sin’s secret workings; and most of all on our guard, when ease and prosperity are administering opiates to our souls!

“Allow then, brethren, a word of exhortation, Hebrews 13:22. When you are released from your present warfare, and are dismissed to your eternal inheritance, you will be beyond the reach of sin; in the bosom of your God your holiness and felicity will be complete. But, as long as you are in this sinful world, you will need to have every word of Joshua’s injunctions repeatedly enforced.

See then to it that you “love the Lord your God,” who has redeemed you from sin and Satan, death and Hell!

See that, from a sense of love to him, and his love to you, your obedience is carried to its utmost possible extent; and strive to “be perfect even as your Father who is in Heaven is perfect!”

And, since it is certain that you will find many things to draw you away from him, mind that you “cleave to him with full purpose of heart,” “abhorring that which is evil, and cleaving to that which is good!”

Lastly, let all your affections center in Him, and in his ways. Let “your whole heart and your whole soul” be engaged in his service. And let the delight which you experience in fulfilling his will, be manifested, “not in word and in tongue, but in deed and in truth;” so that your bitterest enemy, or most watchful observer, may have no room to doubt either the excellence of your spiritual principles, or the reality of your spiritual attainments!

Charles Simeon (1759-1836)

Joshua 18:3

So Joshua said to the Israelites: “How long will you wait before you begin to take possession of the land that the LORD, the God of your fathers, has given you?”

Consistency in true religion is by no means an easy attainment. Certain duties may be performed with zeal, while others of a more difficult and self-denying nature are shamefully neglected. We admire and applaud the conduct of “the whole congregation of Israel” in relation to the tabernacle, which with one consent they “set up for the Lord in Shiloh,” as soon as ever “the land was subdued before them.” This mark of respect and gratitude, of love and devotion, was due to God in the first place; but should we not have expected, that they would immediately go on to complete the work which God had assigned them, and which they had almost brought to a successful termination? Yet behold, there were no less than seven tribes out of the twelve, who had not yet received their inheritance, and who manifested a most criminal indifference respecting the possession of their appointed portion. Joshua reproves this negligence in the words which we have read; for the elucidation of which we shall show,

I. The force of the reproof as applied to these Israelites.

God had given them the land, and had so far subdued the inhabitants before them, that little remained but to go and take possession of the whole country. But they delayed, and their neglect brought a just reproof upon them:

1. For their indolence.

It is manifest that they gave way to an indolent and slothful spirit, which kept them from making the exertions necessary for the acquisition of their respective lots. Now this is a habit which we are all too apt to indulge, and which has a most injurious effect wherever it prevails. Solomon speaks of it as rendering a man averse to the most necessary duties, insomuch that “his way is always like a hedge of thorns” that makes his every motion difficult and painful, Proverbs 15:19. Hence he is impoverished, “The soul of the sluggard desires, and has nothing, Proverbs 13:4;” even the attainments he has made are rendered unprofitable to him through the influence of this corrupt principle, “The lazy man does not roast his game, Proverbs 12:27;” in fact, as Solomon further observes, “The desire of the slothful kills him, Proverbs 21:25.” Now to yield to this principle at any time is very reprehensible; but under their circumstances, when God had done so much for them, and there remained so little for them to do, it was highly criminal!

2. For the undue satisfaction they took in their present comforts.

Doubtless their present state formed a great contrast with that which they had experienced in the wilderness; for they enjoyed all the rich provisions which had been treasured up for the use of the former inhabitants. But, because they were at present possessed of such abundance, they were unmindful of that which was destined for their future and permanent support.

Thus it frequently happens that a present portion diverts men from the pursuit of an ulterior object, which would have more richly compensated their continued labors. Not that we mean to decry moderation; for, when it is seated in the desires without impeding our actions, we consider it as a distinguished virtue; but where a partial attainment of what is truly good, renders us indifferent to the fuller possession of that good, we regard that as an abuse of God’s goodness to us, and a perversion of what he designed for our encouragement. In the Israelites it argued base ingratitude to God, and was a very shameful method of requiting all his kindness to them.

3. For the light thoughts which they entertained of their promised inheritance.

It is evident that they did not regard it in the exalted light in which God had represented it to them; they thought but little of it as an inheritance assigned to them by the Deity, and still less as a type and emblem of that glorious inheritance reserved for his people in a better world.

In this respect they are followed by the whole race of mankind. God bestows innumerable blessings on us, to lead up our minds to Him who gave them, and to stimulate us to the pursuit of far higher blessings; but we view these mercies only as they conduce to our present comfort, and entirely overlook the intention of the Donor; yes, we scarcely ever begin to think of spiritual benefits, until he has either withdrawn, or embittered to us our carnal enjoyments.

In Israel, this conduct was peculiarly criminal, because the possession of this land had been promised to Abraham so many hundred years before, and had constituted the chief encouragement to the whole nation to devote themselves unreservedly to the service of Jehovah.

The reproof however must not be confined to them:

II. We must acknowledge the justice of the reproof as applied to ourselves.

God has given to us a better inheritance, even Heaven itself; and much has he done for us, in order to bring us to the possession of it. We speak not now of those who are yet “in darkness and the shadow of death,” but of those who have been “brought out of darkness into marvelous light;” yes, to the greater part of them is this reproof preeminently due. Let it only be considered how “slack” the professors of religion almost universally are in the pursuit of Heaven:

1. How slack professors are in reading the Scriptures.

The sacred volume contains, not only the will which makes over to us the grant of this inheritance, but the title-deeds themselves; yes, a map also of the whole estate, a description of everything that is valuable in it, and clear directions for securing to ourselves the everlasting possession of it!

Now I would ask: What would be our employment, if such a document were put into our hands in reference to an earthly inheritance; especially if we were called to make out our title to it, and our ultimate enjoyment of it depended on proofs to be adduced from the records themselves? Would we not diligently apply ourselves to those records without loss of time? Would we not call in professional aid, and use every possible effort to establish our right? Would we find ourselves at ease while the outcome of our exertions was doubtful? or would we waste our time in unprofitable pursuits, and thereby endanger the ultimate loss of our property through the craft and subtlety of an envious adversary?

We all know how we would feel and act on an occasion like that. But how do we act in reference to the inspired volume? I speak not of those who entirely neglect the Bible; their conduct speaks loudly for itself; I speak of those who do occasionally read the Scriptures. Do we search that blessed book with half the interest that we ought? Do we mark everything in it that can assist us either in discovering our title to Heaven, or in securing the attainment of it? Let us ask ourselves, whether we do not often find less interest in it than in a common newspaper? And, though for conscience sake we read a portion of it every day, we find it oftentimes only a dead letter, and a sealed book, from whence we derive no real benefit. Does not this then show how justly the reproof of “slackness” may be applied to us?

2. How slack professors are in prayer.

Prayer is that which brings down aid from above, and tends, more than anything else, to the furtherance of the work of God within us. But O! what a poor, cold, formal service is prayer in general, even among those who profess to be looking for the enjoyment of Heaven!

But, what if we were professing great concern to reach a destined port, and yet carried no more sail than was just necessary to keep the vessel’s head towards it; and every storm threatened to drive us out of our course; and it was often doubtful whether the currents had not a more powerful influence to counteract our design, than the wind to further it; would anyone believe that we were in earnest?

It is by prayer that we catch the heavenly gales, and are advanced towards the land which we pretend to seek; let conscience say then, whether we carry the canvass which we might; or whether our secret aspirations justify our outward professions. Who among us, in the view of these holy duties, does not even reproach himself, and almost doubt his own sincerity?

3. How slack professors are in the mortification of sin.

In this we particularly resemble the Israelites of old. Because the armies of Canaan were no longer formidable to them, they overlooked the scattered remains which still occupied many strongholds, and considered them as unworthy of their notice. And is it not thus with too many among ourselves? We are not any longer tempted to the commission of gross, open, scandalous iniquities; and therefore we rest satisfied with the victories we have gained, instead of prosecuting them to the utter extirpation of our indwelling corruptions.

Look at many professors of religion; they will not be guilty of palpable dishonesty; yet will harbor covetous and worldly desires; they will not commit whoredom or adultery; yet will indulge much impurity in their imaginations.

See the various parties in the Church; instead of exerting all their powers against their common enemy, they can waste their time in contending with each other; and even those who are united in the same Church too often weaken each other’s hands by mutual disagreements, instead of edifying each other by fervent love. Do not these things show how lukewarm we are in the prosecution of our best interests? Were we in earnest, as we ought to be, we would account sin to be our only enemy; and the extirpation of sin would be the one labor of our lives.

4. How slack professors are in pressing forward for the prize of our high calling.

This distinguished the great Apostle of the Gentiles; he “forgot the things which were behind, and reached forward for that which was ahead;” and, after his example, we should account nothing attained, as long as anything remains to be attained; we should consider victories only as steps to future conquests; and think it time enough to rest, when every enemy, even death itself, has been put under our feet.

Instead of dreading the dissolution of our earthly tabernacle, we should groan for it, desiring to be dissolved, that we may be with Christ! Yes, we should be “looking for and hastening unto the coming of the day of Christ,” when our sanctification will be perfect, and our triumph complete!

But how far is this from being the experience of the generality of Christians! We seem to cleave to life, as if a state of pain and conflict were preferable to that of rest and happiness. Alas! alas! we live far below our privileges! Whereas, if we were as heartily engaged in the work of our salvation as God requires us to be, we would manifest in our very countenances the radiance of God’s image, and bear about in our souls the felicity of Heaven!

That we may give more effect to this reproof, we will set before you,

III. The considerations which are proper to stir us up to diligence.

1. Consider how much time you have lost already.

What attainments might we not have secured, if, from the commencement of our warfare, we had made no truce with our enemies, but had followed up our advantages with befitting zeal! Many may look back for years, and yet be scarcely able to point out one foot of ground that they have gained, beyond that which was given to them in their first conflicts. But we must not forget that it is not he who begins well, but “he who endures to the end, that shall be saved.”

2. Consider how your difficulties are increased by delay.

Forty years after this time, the tribe of Dan had yet to fight for their inheritance, Judges 18:1; and it was four hundred years before the Jebusites were driven from Jerusalem, 2 Samuel 5:6-8. Had all the tribes proceeded with united vigor to fulfill the divine command in its utmost extent—they would not so long have had to lament that their remaining enemies were as “scourges in their side, and thorns in their eyes.”

Just so, who does not find that corruptions gather strength by indulgence, and that graces decay for lack of exercise? “Look then to yourselves, that you lose not the things that you have wrought, but that you receive a full reward, 2 John verse 8.”

3. Consider how certain is your success, if you advance in your work.

The promise and oath of Jehovah are on your side. If there were any room for doubt respecting the ultimate success of your labors, there would be some little excuse for lukewarmness; but when victory is sure, methinks the most timid person in the universe should not fear the conflict, nor the weakest hesitate to put forth his strength. Go on then without fear; and “you shall never fall, but an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ! 2 Peter 1:10-11.”

4. Consider how richly Heaven will compensate for all your labors.

What was Canaan, in comparison with the eternal rest that remains for the people of God? It a common thing for the ungodly to find fault with the Lord’s people as too strict, and to dissuade them from the exercise of so much zeal in the cause of Christ. But what would they think, if, like Paul, they were caught up to the third heavens, and beheld for a single hour those blessed abodes? Would they think us then too much in earnest? Would they not rather stand amazed at the lukewarmness of those, whom they now condemn as “righteous overmuch?”

They themselves cannot but feel the full force of this appeal; much more must you who are engaged in the service of the Lord, be well convinced, that “it is good to be zealously affected always in a good cause.” To you therefore we say, as the spies did to the neglectful Danites, “Come on, let’s attack them! We have seen that the land is very good. Aren’t you going to do something? Don’t hesitate to go there and take it over! Judges 18:9.”

Charles Simeon (1759-1836)

Joshua 11:23

“So Joshua took the entire land, just as the LORD had directed Moses, and he gave it as an inheritance to Israel according to their tribal divisions. Then the land had rest from war.”

The promises of God, though often slow in their accomplishment, are sure to be fulfilled in due season. Abraham waited twenty years for the promised child, until, according to the course of nature, there was no hope that Sarah should ever become a mother; yet Isaac was born to him in due time. God promised to give to him and to his posterity the land of Canaan; yet it was four hundred and thirty years before his posterity were brought out of Egypt; and forty more before they entered into Canaan; and even then it was six more years before they obtained a quiet possession of it. Still however, the promise could not fail, nor did it fail in any particular.

The accomplishment of that event is recorded in the words we have just read; which will naturally lead us to contemplate the conquest and partition of the promised land.

I. The conquest of the land.

Beautiful is the analogy between the warfare of the Israelites, and that which is maintained by every true Christian. We have had repeated occasion for this remark before; but the illustration of it admits of endless diversity.

Mark their warfare in its various stages.

Behold its commencement: it began with astonishing interpositions of the divine power in their behalf. The river Jordan opened to them a passage, as on dry land, at a time that it had overflowed all its banks; and the walls of Jericho fell down at the sound of rams’ horns, and the people’s shout; and thus a footing for them was gained in a way that gave all possible encouragement to their future efforts.

In its progress they were left more to their own personal exertions. Great confederations were formed against them; and they had sometimes to contend with powers which seemed likely to overwhelm them, Joshua 10:5; Joshua 11:4. At other seasons they enjoyed comparative rest; yet were they never without some enemies to combat, and some conflicts to maintain. God had told them, that he would “not drive out the Canaanites before them in one year, but little by little;” that the beasts of the field should not multiply against them, and that their population might so increase as to enable them to occupy the land, Exodus 23:29-30.

Hence, long after the inhabitants of the south were subdued, their northern enemies remained unbroken; and some of their fiercest conflicts were reserved for a period when they had expected nothing but easy and progressive triumphs. their last trials even seemed to be the greatest; for the Anakim, who were of such gigantic stature, and whose strongholds were so impregnable as to intimidate all the spies that Moses had sent forty years before to search out the land, maintained themselves to the last, and were never conquered until all the other powers had been rooted out, verse 21.

With the exception of Gibeon, there was not so much as one city that sought peace with Joshua; all of them being given over to judicial blindness, that they might suffer the full punishment of their iniquities! verse 19, 20.

At last, however, came the completion of their warfare, when every enemy being subdued, they rested from all their perils and fatigues, and took possession of the whole land. Then they reaped the fruits of all their labors; they occupied all the cities, enjoyed all the spoils, and sat down in peace and safety, none making them afraid, verses 13, 14.

And now contemplate the Christian’s warfare.

In its commencement, the power of God is not less displayed than in the history before us. The transition which a person experiences in conversion, is justly represented in the Scripture as a coming “from darkness into marvelous light! 1 Peter 2:9;” or rather, as “a passage from death to life! 1 John 3:14.” What human power is sufficient for a change like this? Paul represents the power displayed in it as equal to that which was exhibited by Almighty God in raising his Son Jesus Christ from the dead, and in setting him at his own right hand in Heaven, above all the principalities and powers, whether of Heaven or Hell! Ephesians 1:18-22. The remembrance of this is an encouragement to the Christian in all his future conflicts. He knows assuredly who it is that “has begun the good work within him;” he is constrained to say, “I have labored—yet not I, but the grace of God that was within me. By the grace of God I am what I am! 1 Corinthians 15:10.”

In its progress the work is carried forward more apparently by his own exertions. He has the armor given him; but he is called forth to use it. His whole life is to be a state of warfare; and it is by fighting that he is to obtain the victory. He will not find any one enemy that will submit to him, until smitten by the sword of the Spirit, and constrained by the holy violence of faith and prayer. The world, the flesh, and the devil—will combine their forces to destroy him. There will be some seasons of more than ordinary temptation, when he will need peculiar support from on high; and there will be other seasons of comparative rest; but, if Satan at any time departs from him, it will only be for a season, as he departed from Christ himself, Luke 4:13.

As it is with the Church at large, which has times of persecution and times of peace, Acts 9:1; Acts 9:31, so is it, in a greater or less degree, with all the individuals that compose the Church; and frequently has the Christian his sorest trials, either when he is most expecting peace, Job 1:10; 2 Corinthians 12:2; 2 Corinthians 12:7, or when his last enemy, even death itself, is about to be swallowed up in everlasting victory! 1 Corinthians 15:54.

At last the completion of his warfare will arrive; O blessed season, when every enemy shall be finally subdued! Then the almost invincible Anakim shall be rooted out; and Satan, that great adversary, by whom all the rest are concentrated, and led on to battle, shall be bruised under his feet; and he shall enjoy the fruit of his victories in everlasting rest!

The same resemblance as we have traced in reference to the conquest of Canaan, may yet further be revealed in:

II. The partition of the land.

The land, when conquered, was divided to the tribes by lot—God having reserved to himself the whole disposal of it; his it was from the beginning; and his it continued to be; and they must all receive it as a gift from him. Mark here the order of events:

1. The grant of the land.

God gave the land to Abraham, whom of his own sovereign will he had called out from an idolatrous people, and to whom for his own glory’s sake he had revealed his will. To him, I say, God gave the land; not for any merit that was in him, either seen or foreseen, but, “for the manifestation of his own glory.”

Just so, why is it that fallen man is chosen, in preference to the fallen angels?

Why are Christians selected from the whole world, which lies under pagan darkness or Mohammedan delusion?

Why are some “saved out of the snare of the devil, by whom they have been led captive at his will,” while others are left still in bondage to him, wallowing in their lusts, and enemies of all righteousness?

Will any man presume to say that he “made himself to differ, 1 Corinthians 4:7,” or that God chose him for his own superior goodness, either seen or foreseen, Deuteronomy 9:4-6. Every such thought is reprobated; and how much more such an assertion!? Let not that man ever speak of pride; for wherein could Lucifer himself exceed such presumption as this?

No! We must affirm with the Apostle, that “God has chosen us in Christ before the foundation of the world; and that, not because we were holy, or because he foresaw we would be holy—but that we might be holy and without blame before him in love! Ephesians 1:4.” God, of his own sovereign will, gave his Son to us, and us to him, John 17:6; John 17:9-10. Yes, he “predestined us also unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he has made us accepted in the Beloved! Ephesians 1:5-6.” It is not expedient to be always harping upon this subject; but we must not be ashamed of it, or afraid on proper occasions to confess it.

2. The acquisition of the land.

This, though a gift, was yet attained by means of their own exertions. The common objection against the doctrines of predestination and election is that it encourages men to sit down supinely, expecting God to do everything, while they themselves do nothing. But did Joshua and Caleb argue so; or was there found one single person in the whole kingdom of Israel who argued so? No! They all knew that the gift of Canaan did not supersede the necessity of their exertions, nor did the efforts they used prevent it from being a gift. They knew that it was a gift; and that very consideration encouraged them to fight for it; and they labored cheerfully, because they “knew that their labor would not be in vain in the Lord.”

Thus then it must be with us. “The covenant whereby Heaven is made over to us, is ordered in all things and sure;” yet we must “fight the good fight of faith” and “be courageous like men,” if ever we would enjoy anyone of its blessings. It is “to those who by patient continuance in well-doing seek for glory and honor and immortality, to whom eternal life will be given, Romans 2:7;” nor is there one single hour on this side eternity when we are at liberty to take off our armor; we must “be faithful unto death, if ever we would obtain the crown of life.” The will of God is made known to us; every assistance is offered for the performance of it; in obeying it we must find our present happiness, and ensure that which is to come.

This order of things is absolutely irreversible, “we have need of patience therefore, that, after we have done the will of God, we may receive the promise, Hebrews 10:36.”

3. The enjoyment of the land.

This, though long delayed, they attained at last; and doubtless considered themselves as well repaid for all their labors.

But what was their rest in comparison with that which God has reserved for genuine Christians? Of our rest David speaks, when he represents God as swearing that the impenitent and unbelieving shall never enter into it. And in the Epistle to the Hebrews, this declaration of David’s is brought to prove that there must be some other, and better, rest than ever was enjoyed in this world.

The rest which Joshua promised and gave to Israel in the land of Canaan, was only a type and shadow of that which God has prepared for us, “If Joshua had given them rest,” says the Apostle, “David would not afterward have spoken of another day. There remains therefore a rest to the people of God, Hebrews 4:7-9. In verse 8 the name “Jesus” should be translated “Joshua.” They are both the same word in the Greek.” Now here the whole parallelism which we have illustrated, is marked by God himself. Their Captain has the very same name with ours, and was a most illustrious type of him; and the rest of Canaan which he gave them after all their conflicts, was a distinguished type of Heaven; to the everlasting possession of which we shall be advanced, when, under the direction, and by the aid of Jesus, we have subdued our spiritual enemies. Then all difficulties, temptations, trials, conflicts, will be forever banished—and rest in the bosom of our God will be our everlasting portion!

Let us learn then from hence:

1. The outcome of the world’s impieties.

God bears long with unrepentant sinners; and because his judgments against their evil works are not executed speedily, their hearts are the more fully, and more securely, set in them to do evil. But “God is not slack concerning his promise, as some men count slackness.” He has fixed a period beyond which his forbearance shall be exercised no longer; and then the most secure shall be visited, and the most powerful brought down. “Though hand join in hand, the wicked shall not be unpunished.” O that the secure and thoughtless would reflect on this, before it is too late!

Hostility to Jesus and his people, whatever men may imagine, can never terminate, but in the destruction of those who indulge it. Beware then, brethren, of hardening yourselves against God; for “who ever hardened himself against him and prospered?” His hand will surely find out all his enemies; and every refuge of lies shall be swept away with the broom of destruction!

2. The outcome of the saint’s conflicts.

Victory may in some cases be long held in suspense; and the most courageous veteran may need peculiar comforts from above. But the weakest shall triumph in due time; and be made “more than conquerors through Him who loved them!” We readily grant, that, as the Israelites had to contend with “nations that were greater and mightier than they”—so it is with us; but the outcome of our conflicts shall be like theirs also. It is said on different occasions, that “God delivered their enemies into their hands;” and from thence the victory became certain. The same promise has he made to us; and it shall be fulfilled to everyone of us in its season. Let not any then give way to unnecessary alarms. Appearances may be awful and alarming; but our consolation is, that “greater is He who is in us, than he who is in the world;” and, if at any time we are tempted to say, “O wretched man that I am, who shall deliver me?”—let us instantly reply with the holy Apostle, “I thank God through Jesus Christ our Lord!”

Charles Simeon (1759-1836)

Joshua 10:24-25

“When they had brought these kings to Joshua, he summoned all the men of Israel and said to the army commanders who had come with him, “Come here and put your feet on the necks of these kings.” So they came forward and placed their feet on their necks. Joshua said to them, “Do not be afraid; do not be discouraged. Be strong and courageous. This is what the LORD will do to all the enemies you are going to fight.”

The Jewish history, considered merely as a history, is the most wonderful, and most instructive, that ever was recorded; but considered as a shadow of things to come, it has an interest peculiar to itself. The attention which it excites, is not that of speculative curiosity, but of practical concern; and everyone who desires to obtain favor with Israel’s God, feels himself bound to study it, in order to learn from it the character of God, together with the duties and privileges of his chosen people.

Having had frequent occasion, in our discourses on the Pentateuch, to show that the figurative import of this history is not imaginary, but real; and that such an explanation of it is strongly intimated in the New Testament; we may dispense with any remarks of that kind at present, and proceed to notice, in reference to the Christian’s warfare, the defeat of the five confederate kings by Joshua; a full account of which is given in the chapter before us.

The things which we shall more particularly refer to, are:

I. The occasion of the confederacy.

The Gibeonites, who were a strong and powerful people, had made a league with Joshua, while all the other kingdoms of Canaan were determined to oppose him. This incensed all the other powers against the Gibeonites, especially their nearer neighbors, who considered it as betraying the common interest, and as facilitating the threatened subjugation of the whole country. To prevent the influence of such an example, and to punish those whom they regarded as traitors, five kings united their forces to go and smite Gibeon, before they should be able to obtain any assistance from their new ally. They accordingly went up with all possible expedition to attack the city, and to wreak their vengeance on its inhabitants.

Here then we may see what usually takes place when any of the enemies of Christ submit themselves to him. Their former friends and companions consider it as a defection from their standard, and a dereliction of their cause; and often resent it with acrimony, Isaiah 59:15; John 15:19; Luke 12:51-53. And though their opposition does not in all cases proceed to the same extremity, it never fails to show itself in a way of contempt and ridicule, 1 Peter 4:4.

Satan too, is indignant at losing one of his vassals; and not only stimulates his subjects to commence hostilities against them, Ephesians 2:2, but labors by all possible wiles and devices to reduce them to their former bondage, Ephesians 6:11; Ephesians 6:16; 1 Peter 5:8.

There is the same enmity against the cause of Christ existing now as ever. As “the kings of the earth set themselves, and the rulers took counsel together, against the Lord, and against his Anointed, Psalm 2:2,” in the days of old, so the same rage continued against all the Apostles and Disciples in after ages, Acts 4:1-3; Acts 5:18; Acts 5:40; Acts 9:23, so must it be, and so it will be, as long as Satan shall be permitted to exert any influence over the minds of men, 2 Corinthians 4:4; 2 Timothy 2:26. Earth and Hell will combine against the Church of Christ; and every one that enters into covenant with Jesus, shall have a powerful confederacy to contend with, Galatians 4:29; 2 Timothy 3:12; Ephesians 6:12.

From the occasion of that confederacy, we proceed to notice,

II. The means by which the confederacy was defeated.

Instantly, and with great importunity, did the Gibeonites make application to Joshua for timely support, verse 6. They rightly judged, that, having once made a covenant with the Israelites, Joshua would afford them his effectual aid. Nor were they disappointed of their hope; for Joshua, without delay, gave orders to his whole army, and marched all night to their deliverance.

Such is the way in which Christians also must obtain deliverance. If they attempt to resist their enemies in their own strength, they will be vanquished; but if they betake themselves to prayer, they cannot but succeed. Prayer calls Omnipotence to their aid; and while it is yet offering, God will both hear and answer it, Isaiah 65:24.

Behold the Apostle Paul, how sorely he was beset, how grievously he was assaulted; yet scarcely had he been able thrice to repeat his cry for help, before the Lord answered him, “My grace is sufficient for you!” and immediately you behold him triumphing, as if all his enemies were lying prostrate at his feet. 2 Corinthians 12:7-9.

Thus the Christian, whatever confederacy is formed against him, has only to cry unto the Lord for help, saying, “I have no might against this great company that comes against me, neither do I know what to do;” and the victory will be no longer doubtful, 2 Chronicles 20:12; 2 Chronicles 20:15-17. The devil himself could not stand before such a prayer as that, but would instantly be put to flight, James 4:7. Joshua felt that there was danger of his coming too late; but no such danger exists in relation to the Christian; for his Lord is always near as, “a very present help in the times of trouble! Psalm 46:1.”

Let us next contemplate,

III. The extent of the confederacy’s defeat.

The confederate armies were defeated in a moment, and the pursuit of them continued so long, that Joshua entreated that the sun and moon might be arrested in their career, in order to afford him light to finish the work he had begun, verses 12, 13. And because the slaughter of them by the hand of Israel was not sufficient, God himself cast down great hailstones upon them, and slew more than all the host of Israel had slain with the sword! verse 10, 11. All the five kings also were captured, and, after the captains of Israel had put their feet upon their necks, they were slain, and hung up on trees, as accursed monuments of God’s wrath and indignation. Thus complete was the destruction of Israel’s enemies by Israel’s God.

Thus shall the Christian also be enabled to say with the Apostle, “Thanks be unto God, who always causes us to triumph in Christ!” When once he has entered into covenant with Christ, “sin shall no more have dominion over him;” “being Christ’s, he shall be enabled to crucify the flesh with its affections and lusts.” Yes, God will so give him the victory, that “Satan himself shall be bruised under his feet shortly, Romans 16:20.”

See the victories granted to David in answer to his prayer; these were a counterpart of those recorded in the text, and of those also which every true Christian shall experience, Psalm 18:4-10; Psalm 18:16-19; Psalm 18:36-40; Psalm 18:50.

It was not for the purpose of insulting over a vanquished enemy that Joshua ordered his captains to trample on their necks, but in order to show unto Israel, what opinions this victory should inspire; and to set before their eyes,

IV. The prospect which the confederacy’s defeat afforded to the Israelites in all their future conflicts.

Many conflicts yet remained for them, before the whole land would be completely subdued. But, however numerous or severe these conflicts might be, the people had no reason “to fear or be dismayed,” since every enemy would be subdued before them in like manner, and be, as had long since been foretold, mere “bread for them, Numbers 14:9.”

In like manner we are also taught to regard our victories as pledges of future and greater conquests. While we are in this militant state, we shall and many enemies to encounter. Sometimes our enemies may appear so formidable as almost to defy Omnipotence itself; but we need not fear; there are at all times “more with us than with them, “we shall always have Jehovah himself on our side; and “if God is for us, who can be against us?” Our own weakness is no ground of fear; because God “will perfect his own strength in our weakness;” “instead of breaking the bruised reed or quenching the smoking flax, he will bring forth judgment unto victory.”

In this light then let us view the threats and assaults of all our enemies; they shall only be the means of displaying and magnifying the power of our God. Only let us remember that encouraging direction, “Call upon me in the time of trouble, and I will hear you, and you shall glorify me,” and then may we rest assured, that “no weapon which is formed against us shall prosper;” yes, we may defy all the powers of earth and Hell ever “to separate us from the love of God which is in Christ Jesus our Lord! Isaiah 54:17; Romans 8:35-39.”

APPLICATION.

1. To those who put discouragements in the way of repenting sinners.

Few will acknowledge themselves to be persecutors of the Lord’s people, though there is scarcely a more common character to be found. But know that mocking is as painful to the mind, as scourging is to the body, Hebrews 10:33; Hebrews 11:36;” and “It would have been better to have a millstone hanged about your neck, and to be cast into the sea, than that you should cause one of Christ’s little ones to stumble! Matthew 18:6.” If any think that because multitudes concur with them, they are the less in danger, I would remind them of Gibeon’s enemies, and say, “Associate yourselves, and you shall be broken in pieces; gird yourselves, and you shall be broken in pieces! Isaiah 8:9-10.”

2. To those who yield to discouragement.

Think not of your own weakness, but of the power and grace of Christ. And if others cry out by reason of a confederacy, join not with them in their desponding apprehensions, but “sanctify the Lord Almighty himself, and make him your fear, and him your dread, Isaiah 8:12-13.”

Charles Simeon (1759-1836)

Joshua 9:15

“Then Joshua made a treaty of peace with them (the Gibeonites) to let them live, and the leaders of the assembly ratified it by oath.”

It is common for people to harden themselves against God, and, like Ahaz, “in their distress to trespass yet more against the Lord, 2 Chronicles 28:22.” The inhabitants of Canaan had been filled with terror and dismay even before the Israelites had passed over Jordan; yet they prepared to contend with the invading army, and to repel force by force. But when they saw that a passage was opened for Israel through Jordan, and that the walls of Jericho were thrown down by the sound of rams’ horns, and that Ai also was vanquished—it might have been hoped that they would submit themselves to the God of Israel, and endeavor by penitence to avert the impending danger. This however was not the case; on the contrary, the different kings of the country formed a confederacy to oppose with their united power those whom they despaired of withstanding by their separate exertions. One people indeed ventured to stem the tide; the Gibeonites determined to shun the storm which they could not avert; accordingly they sent some of their chief men to make a league with Joshua.

This league is the subject of our present consideration; and we shall notice it, with a view to,

I. Moral instruction.

Two things in particular require our attention:

1. The deceit they practiced.

The deceit which they executed was extremely subtle and ingenious. They knew that God had given to the Israelites a command to extirpate the seven nations of Canaan; and they saw by the manner in which Jericho and Ai had fallen, that there was no hope of resisting them with success. They therefore sent some of their chief men, with instruction to feign themselves ambassadors from a distant nation, and in a very submissive manner to entreat that they might not be extirpated also. Whatever terms Joshua chose to impose, they were ready to accede to, provided they might but return to their country assured on the oath of Israel that they should be permitted to live. That their story might have the appearance of truth, “they took old sacks, old and rent leather wine-bottles, old shoes, clouted upon their feet, and old garments, and, for their provision, bread that was dry and moldy,” pretending that everything was new when they set out from home, but that, by reason of the length of their journey, it had been reduced to the state in which it then was. They professed a great regard for the God of Israel whom they feared, having heard of all the wonders he had wrought for his people in Egypt, and of the victorious manner in which he had enabled them to prevail over the kings on the other side of Jordan. But respecting the miraculous passage through the river Jordan, or the fall of Jericho and Ai, they said not a word; because they would have it supposed that their country was so far distant as not to admit of such recent events being known there.

But this falsehood was altogether unjustifiable. It is true, the very existence of their nation apparently depended on it; and to deceive an enemy may in some cases be allowable; but here was falsehood, direct, palpable, systematic falsehood; and, as is usually the case, having begun with one falsehood, (that they had come from a far country,) they were forced to utter a multitude of others to support it. Nothing could justify this; and, if they had been truly pious, they would have preferred death before it.

Their better way would certainly have been, to declare the whole truth, and to implore Joshua’s intercession with God to spare their lives, and to instruct them in the knowledge of his ways. This, we can have no doubt, would have succeeded, though no provision was made for such an event in the general orders which God had given to Israel. The exception of sparing those who opened their gates related to distant nations only, and not to those within the borders of the promised land, Deuteronomy 12:10-11; Deuteronomy 12:15-16. Yet God, as a God of mercy, would have spared them; or, if he had not, it would have been better for them to die, than to preserve their lives by falsehood; for the sentence of God against liars, without any respect to the occasion of their lies, is, that “they shall have their part in the lake which burns with fire and brimstone; which is the second death! Revelation 21:8.”

2. The league that Joshua made with them.

Joshua, though some suspicion was intimated in the first instance, verse 7, was too easily imposed upon; (for those who are themselves guileless, are least suspicious of deceit in others,) he formed his judgment from the circumstances that were before him, and made up his mind without consulting God, verse 14. This in him was faulty; both he and the elders were guilty of criminal neglect. To what purpose had God given them the Urim and Thummim, but that they might ascertain his will in all doubtful matters? And Eleazar, the high-priest, was at hand; so that no delay would have been occasioned.

To the same source may be traced innumerable errors of our own. We “lean to our own understandings,” instead of seeking direction from God. To what purpose is it said, “In all your ways acknowledge him, and he shall direct your paths! Proverbs 3:5-6,” if we do not avail ourselves of this privilege? Let us bear in mind, that there is nothing so great or so small, but it is our duty and our privilege to ask counsel of God respecting it.

But though we blame Joshua for so hastily concluding a covenant with the Gibeonites, we highly applaud him for adhering to his engagement. There might indeed have been much to say for rescinding the covenant: ‘He had been imposed upon; they were not the people whom they had represented themselves to be; nor were their cities out of the precincts of the promised land.’ Still however, “he had sworn to them by the Lord God of Israel;” and therefore he considered the whole nation as pledged to fulfill the covenant; nor would he allow the congregation to execute upon them the vengeance which they meditated. This was doubtless the proper line of conduct for him to pursue. If he had rescinded his covenant, the whole people of Canaan would have represented him as a violator of his engagements; it was therefore better to fulfill his hasty and unadvised agreement, than by departing from it to give occasion to the enemies of God to blaspheme.

From hence we may learn our duty on all such occasions. Joshua had erred through haste, and a neglect of properly consulting God; and therefore it was right to abide the consequences. Had his oath indeed been like Herod’s, duty would have required him to violate it; because an engagement to commit murder could not be binding upon any man; but as there was no such obstacle to the performance of his vows in the present instance, he acted the part of an upright man, who “swears to his neighbor, and changes not, Psalm 15:4.”

Nevertheless it was not necessary that he should go beyond his agreement. All that he had promised, was to spare their lives, which therefore he adhered to, (see the text, with verse 20,) but as they had deceived him, and as it was necessary to pacify the congregation who were offended at the covenant, he reduced them all to a state of servitude, and made them hewers of wood and drawers of water to the whole congregation in the house of the Lord. This satisfied all parties, and turned even the error which he had committed, into a public benefit.

Thus have we considered the subject with a view to moral instruction, particularly in reference to:

1. The evil of falsehood.

2. The importance of seeking direction from God.

3. The indispensable necessity of fulfilling our engagements.

We shall now consider it with a view to:

II. Religious improvement.

It is thought by most commentators that the league made with Gibeon was typical of the admission of the Gentiles into the Christian Church; but without insisting upon that, we may justly deduce from it the following instructions:

1. That we ought without delay to seek the salvation of our souls.

The Gibeonites did not wait until Joshua came to their cities, but, while he was yet at a distance, sent to desire conditions of peace. They believed that God had given the whole land to Israel, and had ordered them to slay all the inhabitants, and that it was impossible to oppose them with success. They knew also that there was abundant evidence of God’s power to execute all that his wisdom had decreed, verse 24. Therefore they lost no time in seeking to arrest the hand of vengeance, and to obtain life on any terms.

Did they then act thus for the life of their bodies, and shall not we for the life of our souls? Have not we as clear evidence of God’s determination to destroy all the ungodly, as they had of the gift of Canaan to Israel? And are not the judgments inflicted on the rebel angels, on the old world, on the cities of the plain, and on the Jews themselves at this hour, as clear proofs of God’s determination to fulfill his Word?

I say then: Learn from these heathens—learn to come to Jesus before it is too late. Do not wait until you are besieged by sickness and death; but now, while the enemy appears distant, seek a covenant of peace and life. You need not cover your design with falsehoods, but rather declare the whole truth; and come at first, as they did after their imposture was detected, “Behold, we are now in your hands. Do to us whatever seems good and right to you, Joshua 9:25.”

2. That no man shall seek for mercy in vain.

The Gibeonites, though they obtained mercy by fraud, were spared from a respect for the honor of the God of Israel. Notwithstanding Joshua had been commanded to extirpate all—yet were they spared, when once he had inadvertently passed his word in their favor.

And shall not we be spared if we apply to the true Joshua? The Lord Jesus to whom we apply “came into the world, not to condemn the world, but that the world through him might be saved.” So far therefore is mercy from being contrary to the ends of his mission, it is the very end for which he came, that he might “seek and save those who are lost.”

Nay more, he came not only to spare us, but to bring us into covenant with himself, that we might be numbered among his own peculiar people. Hear his own word, addressed to every one of us in his name by the Prophet Isaiah, “Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David, Isaiah 55:3.” If you are inclined to doubt whether “he will take the children’s bread, and cast it to such a dog as you,” then learn from the Canaanite woman, that your unworthiness shall be no bar to your admission to his favor; only, like her, believe in Jesus; and, like her, you shall assuredly find acceptance with him. Moreover, if Jesus once admits you into covenant with himself, not all the universe shall ever prevail upon him to violate his engagements with you. If at any time he appears to frown upon you, you may take his covenant, and plead it with him at the throne of grace, “For the sake of your name do not despise us; do not dishonor your glorious throne. Remember your covenant with us and do not break it, Jeremiah 14:21.”

What astonishing pleas are here! And shall they be used in vain? Had Joshua such respect for the honor of God, that he would not violate his inadvertent covenant, and shall not Jesus fulfill the covenant which he has ratified with his own blood? Surely none ever did, or ever shall, make application to him for mercy in vain.

3. That, if we would obtain mercy, we must submit to the terms imposed upon us.

The Gibeonites accounted it a small matter to surrender their cities, and to spend their days in servitude, seeing that their lives were spared.

And shall we think much of sacrificing any temporal interests, or of performing any self-denying duties, when we have reason to hope that God has spared the life of our souls?

What if we are called to give up father and mother, and houses and lands, for Christ’s sake; should we not “account them all as loss for Christ?”

What if we are threatened with cruel torments and death for his sake; should we not say, “None of these things move me, neither do I count my life dear unto me, so that I may but fulfill his will, and finish my course with joy?” Had the Gibeonites demurred, they would have lost the benefit conferred upon them; and so shall we, if we refuse to comply with the terms assigned us; for “whoever loves his life, shall lose it.” If we look for mercy at the hands of Jesus—then all that we have, and all that we are, must be the Lord’s. Our whole life must be a life of self-denying obedience.

Hear this then, you Gibeonites, who desire a covenant of life and peace; these are the terms, and only these, that can ever be allowed to you. But know this, that though they may appear hard to flesh and blood, they are not really hard; on the contrary, the service of God is perfect freedom; and it is “better to be a doorkeeper in the house of your God, than to dwell in the tents of wickedness.”

If then you have been awakened from your heathenish security, whatever terrors may have brought you to the feet of Jesus, bless God for them. Whatever hardships you may endure in the service of your Lord, bless God for them also. If only you submit to God, and take part with his people here, you shall have your portion with them to all eternity!

Charles Simeon (1759-1836)

Joshua 8:26

“For Joshua did not draw back the hand that held out his spear until he had utterly destroyed all the inhabitants of Ai.”

Whatever instruments God is pleased to make use of, it is by his hand alone that any victory is wrought; and he will be seen in his works. For this end, he has frequently appointed such means to be used, as had, in reality, not the smallest degree of fitness to the end proposed; and which were of no other use, than to direct the eyes of men to him as the true agent, and to constrain them to acknowledge him in the effects produced.

The stretching forth of Moses’ rod neither had, nor could have, any direct influence in producing the plagues of Egypt, or in opening a passage through the depths of the sea; but it marked, in the most signal manner, the power of Almighty God, who had engaged to accomplish his wonders by those means.

Thus it was, that God decreed to give to Joshua the victory over Ai, by the stretching forth of his spear. The Israelitish host had been repulsed before Ai; but now they were ordered to attack it again. Means of every kind were to be used, as if the victory were to be gained by human skill and valor. Thirty thousand men were to be placed in ambush; and a feigned retreat was to be made, in order to draw the people of Ai from their strongholds, and to seize upon their city while they were pursuing the retreating hosts of Israel. All this was well, according to the arts of war; and all this was to be rendered subservient to the end proposed.

But still it was not by this that success was to be obtained. Joshua must stretch forth his spear; and, though that could be no signal to direct the operations of his army, (for he was alone, and at a distance from the army,) it was the signal by which, if I may so speak, God would act; for at the moment that Joshua, according to the divine appointment, stretched forth his spear, God stirred up the hosts that were in ambush to execute the concerted movement; and thus a speedy and entire victory was gained.

The second night before the battle, Joshua was with the army, arranging the plans of attack; but the night preceding the battle, and the whole time of the battle, Joshua was alone with God in the valley. Compare verse 9, 13. For the order given by God to Joshua, and its instantaneous effects, see verse 18, 19. But God would still have it seen that the success was owing to him alone; and, therefore, Joshua must still keep his arm and spear extended, until all the people of Ai were completely destroyed.

Now, in this significant act, Joshua was both a type and an example; and in it we see,

I. How our Great Captain interests Himself for us.

Joshua was a very eminent and distinguished type of Christ.

To him was committed the office of leading God’s chosen people into Canaan. Moses might conduct them through the wilderness; but he could not bring them into the promised land. Moses represented the Law, which serves as a rule of conduct, but can give no man a title to Heaven. He must give up this honor to Joshua, who was raised up by God for this purpose, to subdue their enemies before them, and to put them into the possession of the promised inheritance. His very name was changed, in reference to his appointment, from Osea to Jehoshua; which is a compound of Jah Osea, and signifies ‘divine Savior’ Numbers 13:16. His name, thus altered, is the very same with that of Jesus, whose type he was.

No less than twice in the New Testament is his name translated “Jesus,” when it should rather, for distinction sake, have been translated “Joshua Acts 7:45 and Hebrews 4:8;” and both times in reference to his conducting the children of Israel into Canaan.

Joshua was the ostensible leader of the Lord’s people; but the Lord Jesus Christ was the real “Captain of the host,” and before Joshua had fought one battle in the land, the Lord Jesus Christ appeared to him in a visible shape as a warrior, and made known to him, that he held but the second place, and that the Messiah himself was, in truth, “the Leader and Commander of the people, Joshua 5:14 with Isaiah 55:4.”

Agreeably to this appointment, the Lord Jesus Christ is called “the Captain of our salvation, Hebrews 2:10,” and is declared to be “exalted by God to be a Prince, and a Savior, that he may give repentance to Israel, and forgiveness of sins, Acts 5:31.” In fact, it is through Jesus alone that any of “the sons of God are brought to glory, Hebrews 2:10.”

Joshua was a type of Christ in the very act we are considering.

Joshua was at a distance from the immediate combatants, and in the presence of his God, with whom he was, no doubt, engaged in fervent intercession for the people; and through him was the victory obtained. To the eye of sense, Joshua did nothing; but to the eye of faith, he did everything.

Thus it is that the Lord Jesus Christ has gone into Heaven, “there to appear in the presence of God for us, Hebrews 9:24.” There is he “our Advocate with the Father, 1 John 2:1,” and never ceases to make intercession in our behalf; and on that very account “he is, and shows himself, able to save to the uttermost all who come unto God by him Hebrews 7:25.” True it is, that we must fight, as if all depended on ourselves; but still it is through him alone that we can prevail; and whoever he be that is finally made a conqueror, he is made so altogether “through him who loves him, Romans 8:37;” “God gives us the victory through our Lord Jesus Christ, 1 Corinthians 15:57 and 2 Corinthians 2:14.”

From the same significant action we may see,

II. How we are to engage in combat for ourselves.

Behold the attitude of Joshua, his spear stretched out from the very commencement of the battle to the close. Who sees not in this his determined purpose, and his confident expectation of success? Thus, then, we must fight the Lord’s battles against our spiritual enemies:

1. With determined purpose.

A command is given us to destroy them; and, as in God’s purpose they are all devoted to destruction, so they must be in ours. No truce is to be made with any of them; not one is to be spared. We have enlisted under the banners of our Lord Jesus Christ; and his battles we must fight, until every enemy is subdued before us. Under whatever discouragements we may fight, we must approve ourselves “good soldiers of Jesus Christ;” never retreating through fear, never fainting through weariness, never relaxing our efforts in any respect, nor ever dreaming of rest, until “Satan and all his hosts are bruised under our feet! Romans 16:20.”

The posture of Joshua was no doubt painful to maintain; even as that of Moses had been on a similar occasion, when he held up his rod on the hill in Horeb, Exodus 17:9. Moses’ hands were heavy, and he needed the assistance both of Hur and Aaron to hold them up. Through their help, however, he did hold them up until the going down of the sun, and until Amalek was discomfited before Israel, Exodus 17:10-13. Such resolution must we also possess; and never draw back our hand, until the victory is complete.

The importance of this determination of heart will appear by the effects produced by the lack of determination in Joash king of Israel. The prophet Elisha being sick, the king of Israel went to visit him. The prophet announced to him God’s gracious intention to destroy the Syrians, his powerful and bitter enemies. The prophet bade him take a bow and arrows; to shoot with an arrow, which should mark the speed with which they should be destroyed; and to strike the arrows on the ground, in token of the extent to which success over them should be obtained.

But the king, being but languid in his desires of victory, and not very optimistic in his expectations, smote the ground but thrice; when he should, with determined purpose and joyful confidence, have smitten it five or six times. For this lukewarm conduct he was severely reproved; and his success was limited to the measure of zeal which he had expressed, 2 Kings 13:15-19.

Just so shall we find that our success will exactly correspond with the zeal with which we prosecute our endeavors. Let us determine to conquer, and the victory is ours; let our efforts never be relaxed, and they shall infallibly succeed at last, Galatians 6:9.

2. With confident expectation.

It is clear that Joshua entertained no doubts of final success; he was well assured that the outcome would be such as God had given him reason to expect. It is true, he could see no connection between his holding forth a spear in the valley, and the success of combatants at a distance from him; to the judgment of reason, it would appear, that he would have been better employed at the head of the army, animating and directing his men. But he knew Who alone could give the victory, and that a compliance with God’s command was the surest means of obtaining help from him. Hence, without any apprehensions about the outcome, he maintained his stand before God, and held forth his spear until all his enemies were destroyed.

Such is the confidence which we also must maintain, in all our conflicts with sin and Satan. God has promised us success; and “what He has promised, He is able also to perform.” There may appear to us but little connection between our poor efforts and the destruction of such mighty foes; but we are not to be listening to the suggestions of unbelief; but to “be strong in faith, giving glory to God.” We should even now, by anticipation, see all our enemies subdued before us, and the crown of victory set upon our heads. “If God is for us, who can be against us!” should be our triumphant boast; and we should hurl defiance at our enemies, in the name of the Lord Almighty. Though we be only as David, a stripling, with a sling and stone, going forth against Goliath fully armed for the combat, we should know in whom we have believed, and advance as to certain victory. Trusting assuredly in the promise of our God, “we shall not be ashamed or confounded world without end.”

Let me, in conclusion, say to all of you,

1. Do not think lightly of the spiritual warfare.

Every one among us has a warfare to maintain. Notwithstanding Canaan is the gift of God, it must be obtained by a manly and continued conflict with our spiritual enemies. The world, the flesh, the devil—are all combined against us, as much as ever the seven nations of Canaan were against God’s people of old; and we must go forth against them in the name of our God. We must not despise any as too weak, nor fear any as too strong.

Joshua erred in sending only about three thousand men against Ai in the first instance, because the warriors in Ai were but few. His success against Jericho had led him to indulge an undue confidence in the prowess of his men; and he forbore to impose on any greater number what was deemed both by him and them an unnecessary burden and fatigue. But this unhallowed confidence was punished with defeat; and afterwards he proceeded with his whole force, and with a careful attention to all the stratagems of war.

We, too, must follow him in this respect. There is no enemy so weak, but he will be able to overcome us—if we indulge a careless habit, or confide in an arm of flesh. We must fight the good fight of faith, and behave like men upon the field of battle; but we must, also, be much and often with our God “in the valley, verse 13;” there must we be holding forth our hands in prayer; nor must we ever draw them back, so long as one single enemy survives.

In this respect we cannot do better than follow the steps of David, “Contend, O LORD, with those who contend with me; fight against those who fight against me. Take up shield and buckler; arise and come to my aid. Brandish spear and javelin against those who pursue me. Say to my soul, “I am your salvation!”

Psalm 35:1-3.” If you hold forth your spear, and prevail on God to draw forth his, it will be impossible for any enemy to stand before you.

2. Cease not to prosecute it, until your victory is complete.

As to “run well for a season only” is the sure way to lose the prize; so to fight, however well, for a season only, will ensure nothing but defeat. You are told, that when Moses’ hands hanged down, Amalek prevailed; and it was only by their being held up until the evening, that ultimate success was gained. “Be then faithful unto death, in order that you may obtain the crown of life!” “If any man draws back, it is to certain and inevitable perdition, Hebrews 10:39.” Take the great Captain of your salvation for your pattern; he never ceased from his work, until he could say, “It is finished!” Or, if you would have for your pattern a man, “who was of like passions with yourselves, then set Joshua before your eyes; and let his posture in the presence of his God be the continued posture of your souls.

Charles Simeon (1759-1836)

Joshua 7:19-21

Then Joshua said to Achan, “My son, give glory to the LORD, the God of Israel, and give him the praise. Tell me what you have done; do not hide it from me.”

Achan replied, “It is true! I have sinned against the LORD, the God of Israel. This is what I have done: When I saw in the plunder a beautiful robe from Babylonia, two hundred shekels of silver and a wedge of gold weighing fifty shekels, I coveted them and took them. They are hidden in the ground inside my tent, with the silver underneath.”

The rise, and progress, and termination of sin, afford as interesting a subject, as any that can be presented to our view. It is exhibited to us by James in few words, and with remarkable precision, “Each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death! James 1:14-15.” Here we see the whole process; the inward corruption of the heart is first drawn forth by some enticing object; the desire of gratification is then formed, and the determination to attain it is fixed. Then comes the act whereby it is attained; and then death, the bitter consequence of sin, inevitably follows.

On this passage the history before us is an instructive comment. Achan saw a goodly Babylonish garment, with two hundred shekels of silver, and a wedge of gold, and coveted them; then he took them, contrary to the divine command; and then the penalty of his transgression was inflicted on him.

In discoursing on this event, we would call your attention to,

I. Achan’s guilt.

This sin of his had been perpetrated with so much caution, that it was unperceived by any human being. The consequences of Achan’s sin were felt in the divine displeasure; but what evil had been committed, or by whom, no one knew. How then was his sin detected? How was the offence brought home to Achan? His guilt must be proved, before he can be punished; nay, there must be two witnesses, or testimony equivalent to that of two witnesses, before he can be put to death, Deuteronomy 17:6. Behold then by what means his guilt was ascertained:

1. Achan’s guilt was proved from unquestionable testimony.

Though the matter was altogether hidden from man, it was known to the omniscient, omnipresent God! “The darkness is no darkness to him; but the night and the day are both alike.” God’s eye was upon him, while he thought that no eye could see him; and God himself gave the information against him. He declared to Joshua what the true reason was of his displeasure, and of Israel’s defeat. But though he revealed the fact, he did not name the person that had committed it, but left that to be discovered in a way more impressive to the nation, and more merciful to the offender, (inasmuch as it gave him space for repentance and voluntary acknowledgment,) summoning the whole nation, as it were, before him, first, by their tribes, that he might point out to which tribe the offender belonged; then, by their families; then, by their households; and lastly, by the individual person; and thus by four successive lots he fastened upon Achan as the guilty person.

Never was there a more striking comment than this on those words of David, “Evil shall hunt the wicked man to overthrow him, Psalm 140:11.” The offender was out of sight; but his steps were traced with unerring certainty. The first lot showed that his scent, if I may so express myself, was found; and, when found, was followed with undeviating steadiness, and irresistible rapidity; until at last the criminal was seized, a lawful prey, a just victim to the divine displeasure!

2. Achan’s guilt was proved from personal confession.

The testimony of God would of itself have been sufficient; because he could neither deceive nor be deceived. But, as it was intended that the offender should be made a public monument of divine justice, and be held up as a warning to the whole nation—it was desirable that other proofs of Achan’s guilt should be adduced, sufficient to convince the most scrupulous, and satisfy the most partial. Behold then, Achan himself supplies a testimony which none could controvert or doubt; he bears witness against himself.

Joshua, assured that God had fixed upon the guilty person, entreats the offender to declare openly wherein he had transgressed. And here, we cannot but admire the tenderness of Joshua’s address. He does not insult Achan, nor loads him with reproaches; but, as a compassionate father, beseeches him to acknowledge the truth of God’s testimony, and to “give glory to him by confessing” his crime. This indeed was known to Joshua, and might have been specified by him; but it could not be proved; and therefore he wishes to hear it from Achan’s own mouth; more particularly as a confession of it would honor God in the sight of all; it would glorify:

his omniscience in revealing,

his holiness in hating, and

his justice in punishing,

the iniquity which had been committed.

Achan, convinced that any further attempt to conceal his guilt would be in vain, confessed it, and that too with a sincerity and fullness, which would have given us hopes concerning him, if the confession had not been extorted from him by a previous discovery.

On this testimony, sentence might well have been passed and judgment executed. Nevertheless, that no doubt might remain on any mind, it was further desirable that his guilt should be ascertained also, as it eventually was.

3. Achan’s guilt was proved from corroborating facts.

It has sometimes been found that people have unjustly accused themselves; but it was not so in this case; for Achan, in confirmation of his word, told them where they might find the stolen property. A messenger is sent; the property is found; the proofs of his guilt are exhibited before the Lord and in the sight of all Israel. To this testimony nothing was wanting, nothing could be added. The truth of God was manifest, and the equity of his judgments was demonstrated; and nothing now remained but to execute on the offender the punishment he had deserved.

We now proceed to notice,

II. Achan’s punishment.

God had before declared that any person who should take to himself any part of the spoils of Jericho should be accursed, Joshua 6:18-19; and, after the transgression had been committed, he declared that he would no more be with his people until they have destroyed the accursed person, and everything belonging to him, from among them, verses 12, 13, 15. No option therefore remained to Joshua, but to execute the sentence according to God’s command.

The sentence, though dreadful, was not too severe.

Achan, with all his children, and his cattle, were stoned to death; and afterwards, with his tent and stolen property and every thing belonging to him, consumed by fire. Now it is true, that God had expressly forbidden that parents or children should be put to death for each other’s iniquities, Deuteronomy 24:16; but God is not restrained by the laws which he gives to man; he may alter or reverse them as he sees good; and in the present instance he was fully justified in the sentence he pronounced.

The sin that had been committed, was peculiarly heinous.

View it in itself: it was a sacrilegious robbing of God, who had ordered the gold and the silver to be appropriated to his use in the sanctuary.

View it in its circumstances: it was committed immediately after a most solemn surrender of himself to God by circumcision and at the paschal feast, and at the very instant that God had magnified his power and love in causing the walls of Jericho to fall at the sound of rams’ horns and the people’s shout.

Had Achan scaled the walls of Jericho and gained the spoils by his own sword at the peril of his life, it would have been some little extenuation of his crime; but God had disarmed his enemies, and made them like sheep for the slaughter; and therefore to rob God of the spoils was the basest ingratitude. In a word, it was direct atheism; for the very idea that he could hide the matter from God was a practical denial of his omnipresence.

View it, lastly, in its effects: what evil it had brought upon the whole nation; what a calamitous defeat, accompanied with the loss of thirty-six Israelites; and what inconceivable misery it would have entailed upon the whole nation, if it had not been duly punished, even the entire loss of God’s favor, and the utter destruction of all the people.

View the transaction, I say, in this light—and the punishment, as awful as it was, will be acknowledged just; he who sought in this manner the destruction of every family in Israel, might well be destroyed together with his own family.

If our proud heart still rises against the sentence, let us silence every objection with this unanswerable question, “Shall not the Judge of all the earth do right?”

The execution of it was calculated to produce the best effects.

It was necessary that, in the commencement of this new scene of things, the people should know what a God they had to do with; and that, while they learned from his mercies how greatly he was to be loved; they might learn also from his judgments how greatly he was to be feared. This lesson they were now effectually taught; they could not but see that “God is greatly to be feared, and to be had in reverence by all them that are round about him.”

To impress this lesson more deeply on their minds, a heap of stones was raised over the ashes of this unhappy family; that, as a lasting memorial of God’s indignation against sin, it might declare to all future generations, that “it is a fearful thing to fall into the hands of the living God!”

Now if we consider what incalculable benefit was likely to arise, not only to the people then existing, but to all future generations, from that act of severity, and that the good issuing from it would in many instances be, not merely temporal in relation to their bodies, but spiritual also and eternal in relation to their souls—we shall see that severity to them was kindness to millions; and that therefore the punishment inflicted on them comported no less with the goodness of God than with the sterner rights of divine justice.

That we may gather yet further instruction from the history, let us behold in it:

1. The deceitfulness of sin.

Achan at first contemplated only the satisfaction he would feel in possessing the Babylonish garment, and the comforts which the gold and silver would procure for him. The ideas of shame and remorse and misery were hidden from him; or, if they glanced through his mind, they appeared as visionary, and unworthy of any serious attention.

But O! with what different thoughts did he contemplate his gains, when inquisition was made to discover the offender! Or, if at first he thought that the chances were so much in his favor, as to preclude all fear of discovery, how would he begin to tremble when he saw that his own tribe was selected as containing the guilty person! How would his terror be increased when he saw his own family pointed out! and what dread would seize hold upon him when the lot fell upon his household! Methinks, when the different members of that household came before the Lord, it might have been seen clearly enough who the guilty person was, by the paleness of his cheeks and the trembling of his limbs.

What now becomes of all his expected enjoyments, when once he is detected? With what different eyes does he view the garment and the money when brought forth before the people, from what he did when first he coveted them in the house of their owner! How glad would he now be if he could recall the act, which had thus brought him to shame and ruin!

Thus then will it be with all who violate the laws of God. The seducer, the whoremonger, the adulterer, the thief—thinks of nothing at first but the pleasure he shall receive in the gratification of his lusts, and congratulates himself on the attainment of his wishes. But he has no sooner attained his object, than he begins to be filled with apprehensions of a discovery; he is carried on perhaps by the impetuosity of his passions; but he is a stranger to peace. Perhaps he silences his convictions, and follows his sinful ways without much compunction. But it will not be always so; there is a time coming when he will view his gratifications with other eyes; or if he is so blinded by the devil as to make light of sin unto the last, his illusions will vanish the very instant that his soul is departed from the body!

For the most part, that is found true which is spoken of hypocrites in the book of Job, “Though evil is sweet in his mouth and he hides it under his tongue, though he cannot bear to let it go and keeps it in his mouth, yet his food will turn sour in his stomach; it will become the venom of serpents within him! Job 20:12-14.”

How awfully was this experienced by our first parents! When tempted to eat of the forbidden tree, they thought of nothing but the delicious flavor of the fruit, and the prospect of being made “wise as gods.” But they were soon convinced, by bitter experience, that “to regard lying vanities, was to forsake their own mercies.” Some indeed, by continuance in sin, have become “past feeling, having their consciences seared as with a hot iron;” but death and judgment will speedily undeceive them, and the wrath of an almighty God shall teach them, that “sin was indeed exceeding sinful.”

2. The certainty of sin’s exposure!

It is profitable to observe how often God interposes to reveal the hidden iniquities of mankind. Some sins in particular appear to engage him in more decided hostility against the perpetrators of them. I refer more especially to murder and adultery. The interest which the guilty people feel in concealing their iniquity makes them as cautious as possible to prevent discovery; yet is their very caution oftentimes the cause of their detection. To such sinners we may almost universally address that solemn warning, “Be sure your sin will find you out!” It frequently happens that men are so harassed in their minds, as no longer to be able to conceal their guilt; like Judas, they cast back the wages of their iniquity, and court even death itself, by their own hand, or by the hand of a public executioner, as a relief from the torment of a guilty conscience.

But be it so; they hide their wickedness from man; but can they hide it from God? Is there “any darkness or shadow of death where the workers of iniquity may hide themselves?” No! If they go up to Heaven, or down to Hell, or flee to the remotest parts of the earth—there does God behold them, and from thence will he bring them to judgment. In that day shall the book of his remembrance be opened, and men shall see the records of their own actions. Then shall the proofs of our guilt be exhibited before the assembled universe, and we shall be unable to utter one syllable in arrest of Judgment.

O that we could realize the thoughts of that day! What a day will it be, when the secrets of all hearts shall be exposed to view, and every hidden abomination be brought to light! Happy, happy they, who in that day shall be found to have a saving interest in Christ, and in whom his love and mercy shall be forever magnified!

Now since it is certain that our sins will sooner or later find us out, let us consider how we shall view them in that day; and, as we would not now commit a scandalous iniquity in the sight of a fellow-creature, lest he should proclaim our wickedness, so let us bear in mind that there is One, “unto whom all things are naked and opened,” and who has declared that he “will bring to light the hidden things of darkness, and make manifest the counsels of the heart!” Surely, however skillfully we conceal our abominations now, God will be a swift witness against us in that day to our everlasting confusion.

3. The awfulness of sin’s wages.

Who does not shudder at the thought of that vengeance which was executed on Achan and his family? Who does not see how hot the indignation of God against sin was, when the sin of one single person prevailed more to incense him against the whole nation, than the innocence of the whole nation did to pacify his wrath against the individual, and when nothing but the most signal punishment of the individual could reconcile him to the nation to which he belonged? Yet was all this but a faint shadow of the indignation which he will manifest in the future world. Surely we should profit from such a history as this; we should learn to dread the displeasure of the Almighty, and to glorify him now by a sincere confession, that he may not be glorified hereafter in our eternal condemnation.

Hear then, brethren, what the weeping prophet speaks to us in the name of the Lord, “Hear and pay attention, do not be arrogant, for the LORD has spoken. Give glory to the LORD your God before he brings the darkness, before your feet stumble on the darkening hills. You hope for light, but he will turn it to thick darkness and change it to deep gloom. But if you do not listen, I will weep in secret because of your pride; my eyes will weep bitterly, overflowing with tears,” for the destruction and misery that shall come upon you Jeremiah 13:15-17.

Blessed be God, though Achan’s confession did not avert punishment from him, our confession of sin shall avert punishment from us, provided it is truly sincere, and deeply penitential. The Lord Jesus Christ never yet spurned from his feet a weeping penitent. He shed his blood even for the chief of sinners, and “will save to the uttermost all who come unto God by him.” But confession on our part is indispensable; his Word to us is, “Return, O backsliding sinner, says the Lord, and I will not cause my anger to fall upon you; for I am merciful, says the Lord, and I will not keep anger forever; Only acknowledge your iniquity! Jeremiah 3:12-13.” Let us but do this aright, and we shall soon be enabled to say with the Psalmist, “I said, I will confess my transgressions unto the Lord; and so you forgave the iniquity of my sin.”

Charles Simeon (1759-1836)

Joshua 7:8

“O Lord, what can I say, now that Israel has been routed by its enemies?”

Uninterrupted prosperity is not to be expected in this changeable and sinful world. Even the most favored of mankind must have some trials; nor is there any season when they can presume to say, “My mountain stands strong; I shall not be moved.” If at any time Joshua and Israel might adopt this language, it was immediately after they had entered on the possession of the promised land, and had received a pledge of the complete enjoyment of it by the miraculous destruction of the walls of Jericho. Yet behold, scarcely had they tasted the first-fruits of God’s mercy, before a cup of bitterness was put into their hands; which made them regret that they had ever attempted the conquest of the land.

In an attack upon Ai, a detachment of Israelites had been defeated with the loss of thirty-six men; and this filled them all with such terror and dismay, that the whole nation, not excepting Joshua himself, gave way to despondency. Of this we have an account in the passage before us; to elucidate which, we shall notice,

I. The defeat of Israel.

Their mode of proceeding to the attack of Ai was far from right.

Having so easily vanquished a much larger and stronger city, they held Ai in contempt, and concluded of course that God must interpose for them just as he had done in the former case. Hence they said, “When they returned to Joshua, they said: Not all the people will have to go up against Ai. Send two or three thousand men to take it and do not weary all the people, for only a few men are there, Joshua 7:3.”

Now in this they were guilty of very great presumption. To confide in God was right; but to expect his aid, while they neglected to use their own endeavors, was highly presumptuous. And what excuse had they; what plea? None, except that they did not choose to fatigue themselves with the march. They did not even consult God respecting it; but acted purely from their own conceit. What was this, but to tempt God? And how could they hope to succeed, when acting in such a way?

However favored any man may have been with divine support and protection, if he presumes upon it, and enters into temptation without necessity, and conceives that because his spiritual enemies appear weak, he shall of necessity overcome them; if he neglects to use the proper means of grace, such as searching the Scriptures and prayer to God—he shall fall. God will leave him to himself, that he may learn by bitter experience his own weakness, and “no more be high-minded, but fear. This is taught us in Philippians 2:12-13 which says, ” Therefore, my dear friends, as you have always obeyed–not only in my presence, but now much more in my absence–continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose,” and God will render your efforts effectual. But work, not with self-confidence, but with fear and trembling, because all your strength is in God; and if by pride or negligence you provoke him to withhold his aid, you can never succeed.”

But their defeat was owing to another cause.

God had forbidden that anyone should take to himself any of the spoils of Jericho; but one man, (how astonishing was it that only one among all the hosts of Israel was found to transgress the command!) tempted by the sight of a costly Babylonish garment and some silver, and a wedge of gold, hid them for his own use, verse 21. This sin was imputed to the whole nation, and visited upon them all. God had declared that if any such iniquity were committed, the whole camp of Israel, as well as the guilty individual, should be accursed, Joshua 6:18; and now the curse was inflicted upon all; so that if the whole host of Israel had gone against Ai, they would have been discomfited, even as the small detachment was. To this the failure of the expedition is ascribed by God himself, verses 11, 12.

And to what are we to ascribe the calamities inflicted on our nation, the reverses experienced, and the losses sustained—in this long-protracted war?

Is it not to our sins, which have incensed God against us? We all acknowledge the greatness of our national sins, but forget to notice our own personal iniquities; whereas, if we saw everything as God sees it, we would probably see, that our own personal guilt has contributed in no small degree to bring down the divine judgments upon us. Because we are mere individuals, we think that our transgressions can have had but little influence in matters of this kind; but did not Saul’s violation of the covenant he had made with the Gibeonites, occasion, many years afterwards, a famine of three years’ continuance? 2 Samuel 21:1. And did not David’s numbering of the people, occasion a pestilence, to the destruction of seventy thousand of his subjects? 2 Samuel 24:10-15.

But these offenders, it may be said, were kings; whereas we are obscure individuals. And was not Achan an obscure individual? Yet behold, how one single act of sin, an act too, which would not have been considered as very heinous among ourselves, stopped in a moment the course of Israel’s victories, and turned them into shameful defeat! Let this point be duly considered in reference to ourselves; and let us learn, that abstinence from sin is an act no less of patriotism, than of piety.

The defeat coming so unexpectedly, we do not wonder at,

II. Joshua’s distress.

His conduct on this occasion was reproachable.

The manner in which he complained to God reflected even upon the Deity himself, “O Lord God, why have you at all brought this people over Jordan, to deliver us into the hand of the Amorites to destroy us?” Alas! alas! Is this Joshua, that thus accuses the Most High God of cruelty and treachery? Lord, what is man! What will not the best of men do, if left by you to the workings of their own corruption! Such had been the language of the murmuring Israelites on many occasions; but we readily confess that Joshua, though he spoke their opinions, was by no means actuated by their rebellious spirit; yet he was wrong in entertaining for a moment such a thought.

His distrust of God also was highly unfitting, “Would to God we had been content, and dwelt on the other side of Jordan!” What, do you so readily relinquish the possession of Canaan, because of this single check? You are afraid that “all the inhabitants of the land, hearing of this defeat, will be emboldened to environ you around, and to cut off the name of Israel from the earth.” But have you so soon forgotten all the wonders that God has wrought in order to bring you into Canaan, and all that he has promised in relation to the ultimate possession of it? “Is God’s hand shortened, that he cannot save, or his ear heavy, that he cannot hear?” “Has he at last forgotten to be gracious, and shut up his loving-kindness in displeasure?” Alas! Joshua, “this is your infirmity.”

But it is an infirmity incident to the best of men under great and unexpected misfortunes. We are but too apt to give way to murmuring and desponding thoughts, both in relation to our temporal and spiritual concerns, when we should be rather encouraging ourselves with the recollection of past mercies, and pleading with God his promises of more effectual aid.

Yet on the whole there was much in Joshua’s conduct to be admired.

We cannot but highly applaud the concern he expressed for the loss of so many lives. Common generals would have accounted the loss of thirty-six men as nothing; but “the blood of Israel was precious in the sight” of Joshua. We might have expected that he would have blamed the spies for deceiving him in relation to the strength of the city; and have punished the soldiers for cowardice; but he viewed the hand of God, rather than of man, in this disaster; and this led to (what also we much admire) his humiliation before God on account of it.

This was very deep, “he tore his clothes, and fell to the earth upon his face before the ark of the Lord until the evening, he and the elders of Israel, and put dust upon their heads, verse 6.” He had seen on many occasions how Moses and Aaron had succeeded in averting the divine displeasure from the people; and, in concert with the elders, he now tried the same means; and we may confidently say, that, if all the hosts of Israel had been defeated, this was the sure way to retrieve their affairs.

But his tender regard for the honor of God was that which eminently distinguished him on this occasion, “O Lord, what will you do unto your great name? verse 9.” This was the plea which Moses had often used, Exodus 32:12; Numbers 14:15-16, and to which God had paid especial regard, Ezekiel 20:9; and the man that feels it in his soul, and urges it in sincerity and truth, can never be ultimately foiled.

O that such were the disposition and conduct of our whole nation at this time! But alas! we hear of numbers slaughtered, without any emotion. We have fasts appointed; but how few are there who observe them with such humiliation as that before us! It is true, the honor of God’s name, I fear, is but little interested in our success; perhaps it is rather interested in the destruction of such an ungrateful and rebellious people as we are!

But in relation to his Church and the advancement of religion among us, his honor is concerned; because he has bestowed on us advantages equal, if not superior, to any that are enjoyed elsewhere on the face of the whole earth! Here then we may, and should, plead the honor of his name; he expects us to lay to heart the abounding of iniquity in the midst of us; and takes it ill at our hands that there are so few who “mourn for the afflictions of Joseph, Amos 6:6,” and “cry for the abominations of Israel, Ezekiel 9:4.” Let, however, the example of Joshua and the elders be impressed upon our minds, and serve as a pattern for our future imitation.

Improvement.

Let us not confine our attention to public calamities, but turn it to those afflictions which are personal and domestic. In this history we may behold the source and remedy of all the evil that can come upon us.

That God, in some particular case, may afflict his people, as he did Job, for the magnifying of his own power, and the furtherance of their welfare, we acknowledge; but yet we never can err in tracing our afflictions to sin, as their procuring cause; and, if only they are the means of discovering and mortifying our corruptions, we shall have reason to number them among the richest mercies we ever received!

Let us then inquire of the Lord, “Why he contends with us?” Let us set ourselves diligently to search out our iniquities; and let us beg of God to reveal them to us, that no one sin may remain unrepented of and unmortified.

If in anything we have been overcome by our spiritual enemies, let us not reflect upon God, as though he had tempted us to sin; nor, on the other hand, let us distrust him, as though he were either unable or unwilling to deliver us. But let us humble ourselves before him, remembering that he is still full of compassion and mercy; and relying on that gracious invitation, “Return, O backsliding children, and I will heal your backslidings, and love you freely!”

Charles Simeon (1759-1836)