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)

Joshua 6:20-21

“When the trumpets sounded, the people shouted, and at the sound of the trumpet, when the people gave a loud shout, the wall collapsed; so every man charged straight in, and they took the city. They devoted the city to the LORD and destroyed with the sword every living thing in it–men and women, young and old, cattle, sheep and donkeys.”

The promises of God, though often delayed beyond the time that our impatient spirits would fix for their accomplishment, are always fulfilled in their ordained season. The period at which God promised to Abraham, that he would bring forth his posterity out of Egypt, was at the end of four hundred and thirty years. During the latter part of that time the afflictions of the people increased beyond measure; yet was their deliverance neither accelerated nor delayed; but at the precise period that God had fixed in his eternal counsels, and had revealed to Abraham, even on “the self-same day,” they were brought forth from their bondage, Exodus 12:51.

They would doubtless have been brought also into the full possession of the promised land if they had not provoked God to transfer to their children the mercies which they had treated with contempt. The space of forty years was allotted for that generation to wander, and to die, in the wilderness. During that time a new generation arose; and to them God fulfilled his Word; he led them in a miraculous manner into Canaan, as we have seen; and now began to subdue their enemies before them. The first place which they were to conquer, was Jericho, a city of great strength; the taking of which is the subject for our present consideration.

We shall notice three things:

I. The preparations for the siege.

One would naturally suppose that they would instantly avail themselves of the terror which their miraculous passage through Jordan had inspired; and that, after fortifying their own camp, they would proceed to construct works for the capture of the city. But behold! instead of engaging in any such labors, they address themselves to works of a very different nature, suited only to a season of profound peace.

1. They renew the ordinance of circumcision.

This ordinance had been entirely neglected in the wilderness; so that, with the exception of those who had not attained the age of twenty at their departure from Egypt, all were uncircumcised. Their first object therefore, after entering into the promised land, was, to renew their covenant with God by circumcision, Joshua 5:2-9. But was this a time for such an ordinance, when they would thereby disable themselves for war, or even for repelling an assault in case their enemies should attack them? Was it wise, or was it right, to act thus at so critical a juncture? Was it not a tempting of God, rather than a service that could be pleasing in his sight? No! It was commanded by Jehovah himself; and was therefore commanded, because God would make them to know that HE was their defense; and, that to mortify sin and surrender up themselves to him, was the surest road to victory. It was not by human policy or strength that they were to prevail, but by his care and his power; and whatever was most suited to obtain his favor, was most calculated to ensure success.

2. They keep the feast of Passover, Joshua 5:10.

This ordinance also had been neglected in the wilderness; and, in renewing it, they brought to their remembrance God’s gracious interpositions for them at their departure from Egypt, and expressed their conviction, that their whole security depended on the blood of that great Sacrifice which would in due time be offered.

How strange does such an occupation appear, when the delay occasioned by it might give time for the arrival of supports to the besieged city! But, to those who know what interest God takes in the welfare of his people, this time would appear to be spent to the greatest possible advantage. And, though we, who are not to expect miraculous interpositions, should not be justified in following literally the example of Israel on this occasion—yet would it be well if we were more conformed to it in spirit; for assuredly, whatever difficulties or dangers we are in, it is our wisdom first to betake ourselves unto prayer, and, by renewed exercises of faith on the Lord Jesus, to secure the favor and protection of our God.

The wisdom of the preparations appears, in that they secured,

II. The fall of the city.

The manner in which it was taken was indeed surprising.

The armed men were appointed to go round the city in perfect silence, verse 10, once every day for six successive days; and, on the seventh day, they were to compass it seven times. In the midst of this procession the ark was to be carried by the priests, and to be preceded by seven priests with “trumpets of rams’ horns,” which they were to sound during the whole procession. On the seventh day, at the seventh time of compassing the city, the army, on a signal given, were to shout; and behold, no sooner did they shout, than the walls on every side fell down flat, opening a ready way of access for the army of Israel, and causing the disconcerted men of Jericho to fall an easy prey to their invaders.

It is also replete with instruction.

We are not warranted perhaps to speak of this event as typical; nevertheless it was doubtless intended to convey most important instruction to all succeeding ages; and to show to them, how easily God can make a way for the accomplishment of his own purposes, and for the salvation of his own people.

If it did not typify, it certainly well illustrates, the victories which the Gospel was to obtain over all the principalities and powers of earth and Hell. No human force was used; nothing but the sound of the gospel trumpet prevailed for the subversion of Satan’s kingdom. Though preached by men of no education, it proved effectual for the destruction of idolatry, and the establishment of the Redeemer’s power, throughout the earth.

In like manner at this time it prevails over the lusts and prejudices of mankind; the publication of it is committed to weak and sinful men, who go forth in Jehovah’s name to subdue the world to the obedience of faith; and though “the weapons of our warfare are not carnal,” nor such as appear likely to be wielded with success—yet are they “mighty through God to the pulling down of strongholds,” and to the “bringing” of, not only the actions, but even “the thoughts, of men, into captivity to the obedience of Christ, 2 Corinthians 10:4-5.” As for the weakness of the instruments, God has selected such on purpose, “that the excellency of the power may appear to be of him, 2 Corinthians 4:7.” His voice to us is the same in all his wonders both of providence and grace, “Not by might, nor by power, but by my Spirit, says the Lord Almighty! Zechariah 4:6.”

The next thing which calls for our attention is,

III. The destruction of the inhabitants.

With the exception of Rahab and her family, for whose preservation the word of the spies was pledged, every human being, old and young, male and female, was destroyed. Even the beasts also of every kind were destroyed, and the whole city was burnt with fire. Nothing was preserved but the silver and gold, and brass and iron, which were to be put into the treasury of the Lord for the use of his sanctuary.

Now in this indiscriminate slaughter we are apt to find occasion of offence, as though we thought ourselves more merciful than God. But were not these people the enemies of Jehovah? And had he not a right to cut them off in any way he pleased? If he had taken them away by an earthquake or a pestilence, or had cut them off, as he did the Egyptian first-born and the Assyrian army, by the hand of an angel—we would have bowed to his sovereignty, and confessed him to be just. But because he used his own people as the executioners of his vengeance, we are ready to accuse both them and him of inhumanity and injustice!

But we are sure that the Judge of all the earth will always do right; and that whatever is done by his command is right, whether we can discern the reasons of that command or not.

With respect to this particular act, if there was severity in it towards them, there was goodness in it, yes great goodness, towards the world at large; for it has shown the danger of unbelief and impenitence in such awful colors, that the proudest and most obdurate must tremble.

The inhabitants at first were certainly filled with terror and dismay; but probably when they saw for six successive days nothing but an empty parade, they would begin to think themselves secure. At the appointed time however the judgment came; and that in a way that they did not at all expect. And thus will it be towards impenitent transgressors. They may imagine that the delay of God’s judgments warrants them to expect impunity in the ways of sin; but “when they are saying, Peace and safety! Then sudden destruction will come upon them as travail upon a woman with child, and they shall not escape.”

From this part of divine history we may learn,

1. The excellence of faith.

What was the principle which enabled the Israelites to manifest such composure in the presence of their enemies, and to forbear the use of all common means either for the preservation of themselves or for the destruction of their enemies? It was faith! And so says an inspired writer, “By faith the walls of Jericho fell down, after they were compassed about seven days! Hebrews 11:30.”

Faith is the principle which will carry us through all difficulties, and enable us to triumph over all our adversaries. Under the influence of faith, our first care in every situation will be to serve and honor God. In the path of duty, we shall feel no fear about our ultimate success.

The means which God has appointed we shall use, and none other. If they appear wholly unsuited to the end, we shall not on that account despond; but shall expect his gracious interposition in his own time and way, assured that He will make the weakest and most contemptible of beings to confound the honorable, and to overcome the mighty! 1 Corinthians 1:27-28. Let us then cultivate this principle, and go forth to our warfare, “strong in the Lord and in the power of his might!”

2. The benefit of enlisting under the banners of Christ.

Christ revealed himself to Joshua under the appearance of a man, and professed himself “the Captain of the Lord’s army, Joshua 5:13-15.” It was he who directed Joshua how to conduct the siege, and “gave the city of Jericho into his hand, verse 2.” And who but He is “the Captain of our salvation?” Who but He can guide us aright in our spiritual warfare, or give us success in it? Truly, if we are made “more than conquerors, it must be through Him who loved us, Romans 8:37,” and gave himself for us. To him will we direct you in every part of your warfare. Do nothing without first asking counsel of him; attempt nothing, but in his strength; and doubt not but that in all your conflicts you shall have reason to say, “Thanks be unto God who has always caused us to triumph” hitherto, and will “give us everlasting victory through our Lord Jesus Christ! 2 Corinthians 2:14 and 1 Corinthians 15:57.”

Charles Simeon (1759-1836)

Joshua 5:13-14

“Now when Joshua was near Jericho, he looked up and saw a man standing in front of him with a drawn sword in his hand. Joshua went up to him and asked, “Are you for us or for our enemies?” “Neither,” he replied, “but as commander of the army of the LORD I have now come.” Then Joshua fell facedown to the ground in reverence, and asked him, “What message does my Lord have for his servant?”

Most seasonable are the mercies which God gives to his people. His interpositions for them at the Red Sea and the wilderness, and at their entrance into Canaan through the river Jordan, are ample illustrations of this truth, as is also the peculiar fact recorded in my text.

Joshua was now surveying Jericho, which was the first fortress that was to be attacked by him. That he had no fears about success, was evident; because, from his first entrance into the land to that hour, he had acted rather like a person at peace with all men, than as one in the midst of enemies whom he was commissioned to destroy. Still, the visible manifestation of Jehovah’s presence with him could not but greatly strengthen his faith, and increase his assurance that every enemy, however powerful, should fall before him.

The points for our consideration are,

I. The character which our blessed Lord assumed on this occasion.

The person who now appeared to him as “a man,” was no other than the Son of God himself.

Many were the occasions on which, at that period of the world, the Son of God assumed either an angelic or human shape, for the purpose of encouraging his believing people. To Abraham, Genesis 18:2; and Jacob, Genesis 32:24-30; and afterwards to Manoah, Judges 13:6; Judges 13:22, were manifestations given similar to that which was here given to Joshua.

That the person who here appeared to Joshua was more than either man or angel, is clear, I think, from the worship which Joshua, on discovering who he was, paid to him, “Then Joshua fell facedown to the ground in reverence, and worshiped him.” Now, I grant that Joshua might have made a mistake; but if he had, it would have been corrected by the person, who, if he had not been God, would not have allowed these divine honors to be paid him, compare Revelation 19:10; Revelation 22:8-9 where such a mistake was made indeed, but rectified with holy abhorrence. But, so far were these honors from being declined, that the bestowment of them was sanctioned by an express command, similar to what had been before given to Moses. Jehovah, when he appeared to Moses in the burning bush, commanded him to “put his shoes from off his feet, seeing that the place whereon he stood was holy,” being sanctified by the divine presence; verse 15 compared with Exodus 3:2-6. But indeed, in the beginning of the next chapter, the very person who thus addressed Joshua is called Jehovah, “And the LORD (Jehovah) said unto Joshua, Joshua 6:2.” I think, then, that we are in no danger of mistake, when we say that the person who here appeared to Joshua as “a man,” was no other than the Son of God himself, the Second Person in the ever-blessed Trinity.

He, in answer to the question put to him by Joshua, declared himself to be “the Captain of the Lord’s army”.

This, in its primary import, signified that all Israel were under his special protection; and that under his command they might be assured of victory.

But the same is true of God’s spiritual Israel, in all ages of the world. They are one great army collected under him, and fighting the Lord’s battles, in order to a full and undisturbed possession of the heavenly Canaan. Of these the Lord Jesus Christ is the Head and Chief. He has received a commission from his Father to be “the Leader and Commander of his people, Isaiah 55:4;” and whatever a general is, or can be, to his army—that is he to all who fight under his banner.

Instruction in the use of weapons,

provision for their whole campaign,

encouragement to meet their foes,

support in every difficulty,

protection from every danger,

and all the rewards of victory

—are assured to every one of them, in due season.

Seeing, then, that we have such a Captain, let us contemplate,

II. Our duty towards him under that character.

Doubtless our first duty is to enlist under his banner; for we are not his soldiers by nature; yes rather, we are his enemies, and fight against him in every possible way. But He is held up “as an banner to the people; and to him must all people seek, Isaiah 11:10.” And, as a man entering into the army of an earthly monarch surrenders up himself altogether to the disposal of the general who is placed over him—so must we voluntarily devote ourselves to the service of Christ, before we can be numbered among his army over whom he presides. But, supposing this to has been done, then we say that,

1. We must execute his commands.

Observe the question which Joshua put to him, the very instant he knew the Lord under this character, “What message does my Lord have for his servant?” A similar question was put by the Apostle Paul, the very instant that the Lord Jesus Christ revealed himself to him, “Lord, what will you have me to do? Acts 9:6.” In truth, there is not a soldier in any army who does not look for orders from his commanding-officer from day to day, or who does not feel himself bound to carry them into execution.

Now the reading of the Scriptures with diligence will, for the most part, supply the needful information; yet there are many particular occasions whereon we must be peculiarly attentive also to the voice of his providence; and in those instances must we seek, by prayer and supplication, his special guidance, which he has promised to us in answer to our prayers.

For instance; in the attack which was to be made on Jericho, nothing was left to the direction of Joshua, but the most minute particular was given in command from this great Captain. And we also, if we will look unto Him, may expect all needful directions; to which, of course, we must adhere with all fidelity, in order to approve ourselves good soldiers of Jesus Christ.

2. We must go forth in an entire dependence upon him.

Soldiers of necessity confide in their commander; and in proportion as is their estimate of his talents, will be, for the most part, their expectation of success. Among men, however, this confidence is mutual; for the best general in the universe can effect nothing, if he has not good soldiers to carry his orders into effect. But, in the Christian camp, the confidence must be altogether in the Captain; without whom the most gallant army in the universe must fail. We must be strong indeed, and of good courage; but we must “not lean to our own understanding,” or “trust in an arm of flesh.” In fact, we are really strong only in proportion as we feel ourselves weak, and look to Christ to “perfect his strength in our weakness, 2 Corinthians 12:9-10.” We must therefore be strong, not in ourselves, but “in the Lord, and in the power of his might! Ephesians 6:10.”

3. To disregard difficulties, and even death itself, in his service.

A soldier necessarily expects to encounter difficulties, and to expose his life to hazard in the service of his king and country. And the greater the difficulties which he has to sustain, the more he rises to the occasion; insomuch that, if a service of peculiar danger is proposed, the whole army will vie with each other in their readiness to undertake it. Now, if this be the case with those who have enlisted under the banners of an earthly monarch, shall it not much more obtain among the armies of the living God? Paul “gloried in distresses and necessities for the Lord’s sake;” and the same spirit should animate us also.

Indeed, at our very first admission into the service of our Lord we were forewarned, that “he who loved his life, should lose it; and that he only who was willing to lose his life for Christ’s sake, should save it unto life eternal! Matthew 10:39.” We must “be faithful unto death, if ever we would attain a crown of life!”

ADDRESS.

Inquire now, I beg you, whether this Savior is to you a friend or an adversary? He is here in the midst of us, “and with his sword drawn,” though we see him not. And to every one of us is he either a friend or a foe. There is no neutrality, either on his part or on ours. Our Lord himself has told us, “that he who is not with him, is against him; and he who gathers not with him, scatters! Matthew 12:30.”

Would you, then, ascertain whether he be a “Captain” unto you? Examine your own hearts; and ask: Whether you have ever enlisted under his banners by a voluntary surrender of yourselves to him; and then: Whether you are habitually regarding his will as your rule, and his arm as your stay, and his glory as the one object of your life?

These are points easy to be ascertained; and on them your eternal happiness depends. If these things are true, then will he be a “Captain of salvation” unto you, Hebrews 2:10; but if this be not the experience of your souls, then you have nothing to expect, but that he will say concerning you, “Bring here those that were my enemies, who would not have me reign over them, and slay them before me! Luke 19:27.”

Oppose him, and you have nothing to hope.

Submit to him, and you have nothing to fear, to all eternity!

Charles Simeon (1759-1836)

Joshua 5:8-10

“And after the whole nation had been circumcised, they remained where they were in camp until they were healed. Then the LORD said to Joshua, “Today I have rolled away the reproach of Egypt from you.” So the place has been called Gilgal to this day. On the evening of the fourteenth day of the month, while camped at Gilgal on the plains of Jericho, the Israelites celebrated the Passover.”

There are, in the Scripture history, many important incidents which we overlook, as not supposing them to be capable of any spiritual improvement. To those, indeed, which are directly typical, we pay attention, because they are illustrative of the Gospel. But if they do not command our respect in that view—then we rarely consider what great practical lessons may be derived from them for the regulation of our conduct. But if, in reading the Sacred Oracles, we were frequently to ask ourselves this question, What is the state of mind which is manifested in this or that action? we should gain an insight into many truths which now utterly escape us; and derive to our souls far greater benefit than we can readily imagine.

Take, for instance, the conduct of Joshua on his entrance into Canaan. Doubtless it was novel and curious, and such as we would not have expected; but we little think what exceedingly rich instruction it is calculated to convey. To point out this, will be my endeavor at this time. Yet, in pointing it out, I have in view, not merely the elucidation of this particular event, but a general suggestion as to the mode in which the Scripture history may be improved. Let us then consider,

I. The conduct of Joshua on his entrance into Canaan.

God had opened for him, and for all Israel, a passage through Jordan, at a time when it overflowed all its banks; just as he had for Moses through the Red Sea, at the time of his departure from Egypt. Now, therefore,

What should we expect to be the conduct of Joshua?

Certainly, I apprehend, if he acted on principles which were common to all other generals when invading an enemy’s country, he would either prosecute his advantage instantly, while all his enemies were filled with terror, and crush them before they had any time to concert measures for their defense; or he would fortify his own camp, to prevent surprise, and prepare for carrying on his conquests by such a disposition of his army as his skill in war might suggest.

But, what is the information given in our text?

Behold, instead of adopting any military plans whatever, the very day after he had invaded a country in which there were seven nations greater and mightier than his, he appointed every male in the whole nation that had been born in the wilderness, and consequently that was under forty years of age, to be circumcised. He did not even wait a day, to know what the effect of his invasion would be, or what efforts his enemies were making to repel it; but by one act disabled the greater part of his whole army from even standing in their own defense.

It may seem strange, that Moses, whose own life had been endangered by neglecting to circumcise his son, Exodus 4:24-26, should allow the whole nation of Israel, who until the hour of their departure from Egypt had observed the rite of circumcision, utterly to neglect it for forty years. Whence this neglect arose, we are not informed; but I conceive, that if in the first instance it arose from the unsettled state of the people until they came to Mount Horeb, and was permitted by Moses for about three months on that account, it was allowed afterwards by God as a just judgment on account of the worship paid to the golden calf, and because of the murmuring of the people at Kadesh-barnea when they were discouraged by the report of the spies who had searched out the land.

On the former occasion, Moses broke the tablets of the covenant, to show that the covenant which God had made with them was dissolved. On the latter occasion, God swore that not a soul of those who had attained the age of twenty at the time of their departure from Egypt should ever enter into the promised land. Being thus disclaimed by God as his peculiar people, they were allowed to withhold from their descendants, for forty years together, that seal by which alone they could be admitted into covenant with God.

But, however the neglect originated, so it was that not one of all the children of Israel was circumcised for the space of forty years; and all of these did Joshua circumcise, the very day after his entrance into Canaan.

Only three days after this, (for they passed over Jordan on the tenth day of the month, and kept the Passover on the fourteenth, at evening, (compare Joshua 4:19 with Joshua 5:2; Joshua 5:10,) did he also enjoin the observance of the Passover. The Passover had also been neglected, just as circumcision had been, Amos 5:25 and Acts 7:42; and now that also must be revived, together with the attendant feast of unleavened bread.

But was this a fit season for such observances? Had not Joshua other matters to occupy his attention? In a time of peace we might well expect that a holy man of God would renew these ordinances; but at the very moment of invading an enemy’s country, and within two or three miles of a fortified and strongly-garrisoned city, was this a measure to be adopted? Human prudence, doubtless, would have deferred it; but piety towards God was regarded by Joshua as superseding every other consideration, and as the best means of securing His favor, through whose blessing alone any human efforts could prove effectual.

Now, instead of passing over this conduct of Joshua as an event in which we have no interest, it will be well to inquire,

II. How far it is proper for our imitation at this day.

Enter into the state of Joshua’s mind at this time; and then say, whether we may not learn from his conduct, many lessons for ourselves at this day.

1. We may learn that in whatever circumstances we are in, piety should be our first concern.

If ever there were circumstances under which the offices of religion might be postponed, methinks they were those of Joshua on this occasion, when he had but just set foot on the land where great and powerful nations were prepared to combat for their very existence. And, in fact, it is the general opinion of military and naval commanders, that they have, as it were, a dispensation to neglect the ordinances of religion on account of the urgency and importance of their occupations. The same idea prevails through almost all the orders of society, every one being ready to plead his temporal engagements as an excuse for neglecting the concerns of his soul.

The statesman is too much engaged with politics;

the merchant too much engaged with business;

the philosopher too much engaged with his researches;

the student too much engaged with his books;

the servant too much engaged with his duties; and

every man too much engaged with his own separate vocation.

Each, in his place, urges his occupations as justifying a neglect of his duties towards God.

But if Joshua, under his peculiar circumstances, sought first to serve and honor God, we can have no hesitation in saying that in comparison with the divine favor there is not an object under Heaven worthy of a thought. I mean not by this to say, that we are at liberty to neglect the discharge of any office to which God in his providence has called us; or so to postpone the discharge of it as to endanger our ultimate success; far from it. It is the inward service of the soul, of which I speak; and which needs not to delay any outward act for one moment.

It is not the act of Joshua which I propose to your imitation, but the habit of his mind; and that, I say again, is proper to be exercised by every man.

2. We may learn that in whatever circumstances we are in, we should place the most implicit confidence in God.

Suppose yourself in the presence of Joshua while these religious ceremonies were proceeding; you would naturally ask: Are you not in an enemy’s land? and have you not many conflicts to maintain before you can get a quiet possession of it? Yet you seem as much at your ease as if the whole land were already subdued before you.

What reply do you suppose Joshua would make to observations like these? True, he would say, you behold me in a state of as much quietness and confidence as if I had not an enemy to contend with. But whose battles am I fighting? In whose service am I engaged? Is there any device or power that can succeed against God? In him I trust; and he it is that “keeps my mind in perfect peace, Isaiah 26:3-4.”

Now, though in respect of temporal trials we cannot be sure that we are called to them in the way that Joshua was. But in our spiritual warfare we stand, as it were, on the same ground as he; we are called to it, as he was; and it is the way appointed for our getting possession of our destined inheritance. We also have our enemies at hand, enemies with whom, in our own strength, it would be impossible for us to cope with. But “our God is for us;” and therefore, we ask with confidence, “Who can be against us?” Though in ourselves we are weak, we may be “strong in the Lord, and in the power of his might.” Though we have a warfare to maintain against all the powers of darkness, we should never regard it as of doubtful issue; we should assure ourselves, that in all our conflicts we shall be victorious, and that “Satan himself shall be bruised under our feet shortly! Romans 16:20.”

Already may we look upon the land as ours, and see the crowns and kingdoms there reserved for us. There, in and through the Lord Jesus Christ, we should consider ourselves as already enthroned, Ephesians 2:6; and look forward with joy to the dissolution of our earthly tabernacle, in order to its erection in that good land where it shall be the habitation of God forever and ever, 2 Corinthians 5:1; Ephesians 2:21-22.

3. We may learn that in whatever circumstances we are in, we should be determined, through grace, to “roll away the reproach” of our unconverted state.

The reproach of the Israelites in Egypt was, that they were in bondage both to men and devils; for, while they were involuntarily engaged in the service of their Egyptian task-masters, they voluntarily worshiped the gods of Egypt, Joshua 24:14 with Ezekiel 20:5-8. But behold them now consecrated to God by circumcision, and their reproach was completely rolled away.

Just so, is not the unconverted man also both a slave and an idolater? Yes, whatever be the exterior of his deportment, he serves the world, the flesh, and “the devil, by whom he is led captive at his will!” And, whether more or less correct in his outward conduct, he “worships and serves the creature more than the Creator, who is God blessed for evermore.”

Now then, I say, if you are consecrated to the Lord in baptism, your duty is to rise superior to all your lusts, and to give yourselves entirely to the service of your God. You must also, in remembrance of your adorable Redeemer, be feeding continually on his body and blood, by means of which you are to be strengthened for all your conflicts, and to be “made more than conquerors” over all your enemies! “Christ our Passover being sacrificed for us,” your whole life must be one continual feast, which you are to “keep, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”

It is the reproach of man that ever he was the servant of sin in any degree; and this reproach we are to be rolling away; and, as the redeemed of the Lord, we are to be “glorifying God with our body and our spirit, which are his, 1 Corinthians 6:20.” To this employment I call you all. I ask you not what your engagements are in life, or what else you have to do; this I am well assured of, that there is not a person under Heaven that is not called to this duty; nor is there a circumstance that can be imagined, wherein this duty can be dispensed with. Be then, upright in serving God; and never fear but that God will be faithful in saving you.

Charles Simeon (1759-1836)

Joshua 4:20-24

“And Joshua set up at Gilgal the twelve stones they had taken out of the Jordan. He said to the Israelites, “In the future when your descendants ask their fathers, ‘What do these stones mean?’ tell them, ‘Israel crossed the Jordan on dry ground.’ For the LORD your God dried up the Jordan before you until you had crossed over. The LORD your God did to the Jordan just what he had done to the Red Sea when he dried it up before us until we had crossed over. He did this so that all the peoples of the earth might know that the hand of the LORD is powerful and so that you might always fear the LORD your God.”

To remember God’s mercies to us, and to transmit the remembrance of them to future generations, is a solemn duty imposed upon us, especially where the mercies are of such a nature as to involve the welfare of our posterity as well as our own, Psalm 78:4-8. On different occasions God appointed memorials for that express purpose; and ordered that the children in all succeeding generations should make inquiries respecting them, and receive an answer from one duly qualified to give the desired instruction. This was the case with respect to the Passover, which was instituted in order to perpetuate the remembrance of the deliverance of Israel from the sword of the destroying angel, when all the first-born of Egypt were slain, Exodus 12:24-27. So with the unleavened bread, 13:7, 8.

The passage of the Israelites through Jordan was also to be borne in everlasting remembrance. For this end, twelve stones were erected in Gilgal; and an order was given, that when children, even to the remotest ages, should inquire what event these stones referred to—they should be informed of all the circumstances which took place when their forefathers first entered into the promised land. We propose to notice two things:

I. The mercy commemorated.

Here we shall content ourselves with briefly relating the circumstances which preceded and accompanied the passage of the Israelites over the river Jordan. That they are deserving of our attention is evident from the injunction given by the prophet many hundred years afterwards, “My people, remember what Balak king of Moab counseled and what Balaam son of Beor answered. Remember [your journey] from Shittim to Gilgal, that you may know the righteous acts of the LORD, Micah 6:5.” Shittim was the place from whence they last proceeded (perhaps about seven miles) to the banks of Jordan, Joshua 3:1. There all the people were ordered to sanctify themselves, in order that on the morrow they might be in a fit state to behold the wonders which the Lord was about to do for them, Joshua 3:5. A similar order was issued previous to the giving of the law, Exodus 19:10-11; Exodus 19:13-14.

The time being arrived, the ark, which was accustomed to be carried in the midst of them, was borne before them, and they were to follow it at a respectful distance (about three quarters of a mile), that they might all be able to behold it, and that they might see that, instead of their protecting it, they owed all their protection to it. And the respectful distance which they were to keep, gives us a most important hint in reference to the mode in which we should on all occasions follow divine providence; precipitancy must be avoided, as well as delay.

As soon as the priests who carried the touched the brim of the waters with their feet, (for at that season, the snows of Lebanon having begun to melt, the river, as was usual, had overflowed its banks,) the waters were arrested in their course, and formed a wall on their right hand; while those which had passed them ran down towards the Dead Sea, and left the channel dry for the space of several miles From the city Adam to the part opposite Jericho was eighteen or twenty miles, Joshua 3:16. The priests then proceeded with the ark into the midst of the channel, and abode there while the whole nation of Israel, with their cattle and baggage, passed over; nor did they leave their position, until they were expressly ordered to do so by God himself; and then, as soon as ever their feet touched the opposite bank, the waters resumed their course, and flowed in their accustomed channel.

What a proof was here, that the passage was opened not by any natural means, but by the immediate agency of God himself! The people “hastened over,” for, where so much was to be done in one day, there was no time to be lost; but we do not apprehend that their haste proceeded from any unbelieving fear of the impending flood; it rather indicated a fearless confidence in the divine protection, and an assurance that the enemies whom they were invading should not be permitted to prevail against them.

Such was the mercy given unto them. Let us now proceed more particularly to notice:

II. The means used to perpetuate the remembrance of it.

For this end two monuments were erected; one, of twelve stones, in Jordan, on the very spot where the priests who bore the ark had stood, which was probably visible at low water; and the other in Gilgal, where they immediately afterwards encamped.

In our text two reasons are assigned for the erection of them; they were to serve, both to Israel and to the world at large:

1. These monuments were to serve as memorials of God’s power.

What could not God effect, who by a simple act of volition wrought such a miracle as this? The miracle could not be denied, because the stones which commemorated it were taken out of the midst of the river by people selected for the purpose out of all the tribes. Who then, we may ask:

Who can ever oppose him with success?

It should seem that the Canaanites, if they had acted according to the rules of war, should have opposed the Israelites in their passage; but the destruction of Pharaoh at the Red Sea had spread such a panic through the land, that they did not dare to avail themselves of any supposed advantage, lest they should perish after his example. The event indeed shows how vain any attempt on their part would have been.

And does not this convince us, that, when the measure of any person’s iniquities is full, he shall never escape the vengeance of his God? Whatever obstacles may appear to lie in the way, and whatever barrier an ungodly world may have, or think they have, for their defense—God will surely make a way for his indignation; opposing myriads shall be only as the stubble before the consuming fire, “though hand join in hand, the wicked shall not be unpunished.”

Let anyone dreaming of security, go and behold the stones in Gilgal. Let him ask, “What ailed you, O sea, that you fled? and you Jordan, that you were driven back?” and then let him add with the Psalmist, “Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob! Psalm 114:1-7.”

We may further ask,

Who can ever fail, that trusts in him?

There might have been some hope of crossing the ford, as the spies had done, if the river had not overflowed its banks; but now it seemed to present an insurmountable obstacle to their passage, especially considering that their cattle and baggage were to be taken over with them. But this generation were not like those who had perished in the wilderness; they had learned to confide in God; and God interposed for them in a way which they do not appear to have at all expected. It had been promised indeed that they should pass over Jordan, and that no opposition should be made to them in their passage; for their enemies, “through fear and dread, should be still as a stone” until all the people should have completely passed, Exodus 15:13-17; but they do not seem to have had any precise idea of the way in which the promises should be accomplished. Nor, on the other hand, do they appear to have entertained any doubts but that they should be brought over in safety. Their confidence was well rewarded; and the very impediments which obstructed their progress, served only to display and magnify the power of God!

Thus, whatever difficulties his people may have to surmount, they may at all times adopt the triumphant language of the prophet, “Who are you, O great mountain? Before Zerubbabel you shall become a plain;” and they may assuredly expect, that He who has “laid the foundation, will finish it, and will bring forth the head-stone thereof with shoutings, crying, Grace, grace! unto it, Zechariah 4:7-9.”

2. These monuments were also to serve as memorials of God’s love.

The conduct of Israel in the wilderness abundantly showed, that God “never set his love upon them for their righteousness,” but solely from his own free and sovereign grace. When therefore they looked upon these stones, they could not but see how greatly he was to be loved, and honored, and feared, and served, for all the mercy—the undeserved mercy, which he had shown unto them. They would be ever ready to exclaim, “Who is like unto you, O God—glorious in holiness, fearful in praises, doing wonders!”

In like manner we may see in these stones how effectually God will interpose in our behalf, if only we fear and honor him as our God.

We see what we may expect from God in the time of TROUBLE.

We are brought perhaps by God’s providence into great tribulation, so that “all his storms and billows go over us.” But we need not therefore suppose that he has forsaken and forgotten us; for his Word to us is, “Do not be afraid, for I have ransomed you. I have called you by name; you are mine. When you go through deep waters, I will be with you. When you go through rivers of difficulty, you will not drown. When you walk through the fire of oppression, you will not be burned up; the flames will not consume you. For I am the LORD, your God, the Holy One of Israel, your Savior! Isaiah 43:1-3.”

The greater the trials of His redeemed people are, the richer will be the manifestations of God’s love and mercy to them. His consolations will abound, not only according to, but far above, all our afflictions! This is the very improvement which the Prophet Habakkuk made of the history before us. He expatiates upon the event, as if he had himself been an eye-witness of it:

Habakkuk 3:7-8 “I see the people of Cushan in distress, and the nation of Midian trembling in terror. Was it in anger, LORD, that you struck the rivers and parted the sea? Were you displeased with them? No, you were sending your chariots of salvation!”

Habakkuk 3:13 “You went out to rescue your chosen people, to save your anointed ones. You crushed the heads of the wicked and stripped their bones from head to toe.”

Habakkuk 3:15 “You trampled the sea with your horses, and the mighty waters piled high.”

Habakkuk 3:17-19 “Even though the fig trees have no blossoms, and there are no grapes on the vines; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, yet I will rejoice in the LORD! I will be joyful in the God of my salvation! The Sovereign LORD is my strength! He makes me as surefooted as a deer, able to tread upon the heights!”

We see what we may expect from God in the hour of DEATH.

The passage of the Israelites through Jordan is properly considered as an emblem of the Christian’s transition from the dreary wilderness of this world to the Canaan that is above. And when the time is arrived for passing by that unknown, untrodden path, we are apt to fear lest we should sink in the deep waters, and never attain the wished-for end. But God has promised to be with us, to “Are you not the same today, the one who dried up the sea, making a path of escape through the depths so that your people could cross over? Those who have been ransomed by the LORD will return. They will enter Jerusalem singing, crowned with everlasting joy. Sorrow and mourning will disappear, and they will be filled with joy and gladness.

Isaiah 51:10-11,” and to bring us in safety to the land that flows with milk and honey. “When therefore we walk through the valley of the shadow of death, we need to fear no evil;” yes rather we may rest assured that “God will perfect that which concerns us,” and “preserve us safely unto his heavenly kingdom!”

Improvement.

1. Let us mark and bear in remembrance, God’s mercies towards us.

There is no one who, if he had marked the dispensations of God towards himself, might not find many occasions for erecting monuments to God’s praise; nor is there anything which will be more conducive to our comfort; since every past mercy may be considered as a pledge of future blessings. The Psalmist’s mode of arguing may safely be adopted by every child of God, “You have delivered my soul from death; will not you deliver my feet from falling, that I may walk before the Lord in the light of the living, Psalm 56:13.” Set up then within your own bosoms an Ebenezer, whenever God favors you with any peculiar deliverances, 1 Samuel 7:12; then will you have within yourselves a never-failing source of comfort, and an irresistible incentive to “fear the Lord.”

2. Let us endeavor to transmit the knowledge of his goodness to the last generations.

We should encourage young people to seek instruction, and should be glad of everything may afford us an occasion of making known to them the wonders of redeeming love. The whole scene of God’s dispensations towards Israel, from their first deliverance out of Egypt to their final possession of the promised land, was figurative of our redemption by Christ Jesus; and it is worthy of observation, that this was strongly marked at the commencement and conclusion of their journey. The night before they set out from Egypt, they feasted on the paschal lamb; and they entered into Canaan, forty years afterwards, four days before the Passover, that is, precisely on the day when the law required them to set apart the paschal lamb for the approaching festival. Compare Exodus 12:3; Exodus 12:6 with Joshua 4:19; Joshua 5:10. Thus was it intimated to them that our redemption from first to last is the fruit of Christ’s sacrifice; on that must we feed in order to obtain deliverance; and even in Heaven itself must we ascribe the glory of our salvation “to Him who loved us, and washed us from our sins in his own blood!” Let us then labor to diffuse this saving knowledge, as opportunity shall offer, that our fellow-creatures may reap the benefits designed for them, and God may have the glory due unto his name!

Charles Simeon (1759-1836)