The Expositor's Bible: The Book of Joshua

by William Garden Blaikie

Joshua vii.

"Be sure your sin will find you out." It has an awful way of leaving its traces behind it, and confronting the sinner with his crime. "Though he hide himself in the top of Carmel, I will search and take him out thence; and though he be hid from My sight in the bottom of the sea, thence will I command the serpent, and he shall bite him" (Amos ix. 3). "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil" (Eccles. xii. 14).

When Achan heard of the muster that was to take place next morning, in order to detect the offender, he must have spent a miserable night. Between the consciousness of guilt, the sense of the mischief he had done, the dread of detection, and the foreboding of retribution, his nerves were too much shaken to admit the possibility of sleep. Weariedly and anxiously he must have tossed about as the hours slowly revolved, unable to get rid of his miserable thoughts, which would ever keep swimming about him like the changing forms of a kaleidoscope, but with the same dark vision of coming doom.

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

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

But not only did Joshua speak kindly to Achan, he confronted him with God, and called on him to think how He was concerned in this matter. "Give glory to the Lord God of Israel." Vindicate Him from the charge which I and others have virtually been bringing against Him, of proving forgetful of His covenant. Clear Him of all blame, declare His glory, declare that He is unsullied in His perfections, and show that He has had good cause to leave us to the mercy of our enemies. No man as yet knew what Achan had done. He might have been guilty of some act of idolatry, or of some unhallowed sensuality like that which had lately taken place at Baal-peor; in order that the transaction might carry its lesson, it was necessary that the precise offence should be known. Joshua's kindly address and his solemn appeal to Achan to clear the character of God had the desired effect. "Achan answered Joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done: when I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it."

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

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

It is a further presumption that Achan was a true penitent, that he told so frankly where the various articles that he had appropriated were to be found. "Behold, they are hid in the midst of my tent." They were scalding his conscience so fearfully that he could not rest till they were taken away from the abode which they polluted and cursed. They seemed to be crying out against him and his with a voice which could not be silenced. To bring them away and expose them to public view might bring no relaxation of the doom which he expected, but it would be a relief to his feelings if they were dragged from the hiding hole to which he had so wickedly consigned them. For the articles were now as hateful to him as formerly they had been splendid and delightful. The curse of God was on them now, and on him too on their account. Is there anything darker or deadlier than the curse of God?

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