Joshua 7:1
The Israelites, however, acted unfaithfully regarding the devoted things. Achan son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of what was set apart. So the LORD's anger burned against the Israelites.
Sermons
Achan's Sin, Israel's DefeatAlexander MaclarenJoshua 7:1
Corporate ResponsibilityW. H. Green, D. D.Joshua 7:1
Destruction a DutyH. C. Trumbull.Joshua 7:1
Sin CommittedS.R. Aldridge Joshua 7:1
The Accursed ThingE. De Pressense Joshua 7:1
The Way of the TransgressorJ. Waite Joshua 7:1
By the narrative before us we are reminded of several characteristics of sin.

I. IT DISOBEYS A COMMANDMENT. Only two precepts had been issued at the sacking of Jericho, one to spare Rahab and her family, another to "keep from the accursed thing," and the latter precept was broken. The command was distinct, unmistakable; no difficulty in comprehending its import. Scripture defines sin as the "transgression of the law." "By the law is the knowledge of sin." A prohibition tests man's obedience perhaps even more than an injunction to perform some positive act. The tempter easily lays hold of it, keeps it before the eye, irritates man's self will, and insinuates doubts respecting the reason of the prohibition. Christ endorsed the moral law of the old dispensation - nay, made it even more stringent; but He altered the principle of obedience, or, better still, increased the power of the motives to compliance. When we sin we still transgress a law, and sins of wilful commission are, in number, out of all proportion to sins of ignorance.

II. SIN IS OFTEN THE EFFECT OF COVETOUS DESIRES. - Achan saw, coveted, and took (ver. 21). The seeing was innocent; the dwelling on the object of sight with desire was sinful. "Coveted" is the same word as used in Genesis 3:6. "Saw... a tree to be desired." "When lust (desire) hath conceived it bringeth forth sin." The outward object has no power to make us fall except as it corresponds to an inward affection. If the object be gazed upon long, the affection may be inordinately excited, and desire produce sinful action. Hence the counsel of the wise man regarding "the path of the wicked: .... Avoid it, pass not by it, turn from it, and pass away." It is not mixing in the world to perform our duties that is reprobated, nor even that amount of care which shall secure us an honourable position therein; but such an intent fixing of the eye upon riches, honour, pleasure, as denotes a love of the world and the things that are in it. Our affection must be set on things above as the best preservation against the influence of unholy passions; for where the heart is occupied, there evil finds it hard to effect a lodgment.

III. SIN ROBS GOD. - All the metals were to be brought to the treasury, to be dedicated to the use of Jehovah (Joshua 6:19). But Achan wished to appropriate a portion to his own ends, thus taking what belonged to God. He set up self in opposition to his God. Sin deprives God not only of gold, but of honour, love, obedience, and the use of those talents committed to men, that they may be faithful servants and stewards, not sordid proprietors. From the sinner's heart ascends no sweet incense of faith and love; in the household of the worlding there is no family altar with its grateful offering of prayer and praise; the body of the unbeliever, instead of being a temple of God, is part of the kingdom of darkness.

IV. SIN IMPLIES A DELIGHT IN WHAT GOD ABOMINATES. The possessions of the Canaanites were placed under the ban; they were denominated "the accursed thing." The Babylonish garment was to have been burnt, and the silver and gold could only be redeemed from the curse by being set apart for sacred uses. The very fact that the Almighty had condemned the property should have been sufficient to deter any one from seeking to seize it. And so with us; regard for our Father in heaven ought at once to make us shun what He has declared hateful, and look upon it with aversion; and belief in His unerring discernment should cause us readily to acquiesce in His judgment, even if at first sight the places and practices condemned do not appear hideous or sinful. The grievous nature of sin is evinced in its betrayal of a hankering after what the laws of God denounce, and consequently its revelation of a character differing from that of God, loving what is unlovely in His sight.

V. SIN IN GOD S PEOPLE IS A VIOLATION OF A COVENANT. Achan had transgressed the "covenant" (vers. 11 and 15), or, as it is expressed in ver. 1, had "committed a trespass " - i.e., a breach of trust - had acted faithlessly. Jericho, as the first city taken, was to be made an example of, and therefore none of the spoil was to accrue to the Israelites, but the plunder of other cities was to be allowed to enrich them. Yet Achan disregarded the understood agreement. Nor must it be forgotten that Israel stood in a peculiar relationship to the Almighty, who promised to bless them if they adhered to the terms of the covenant, which required them to be very obedient unto every commandment which the Lord should give by the mouth of His accredited messengers. A similar covenant is reaffirmed under the gospel dispensation, only it is pre-eminently a covenant of grace, not of works. Jesus died that they who lived should henceforth live unto Him who died for them. "Seek ye first the kingdom of God, and all other things shall be added unto you," was the stipulation of the great Teacher. To "sin wilfully" is to count the blood of the covenant wherewith we axe sanctified an unholy thing (Hebrews 10:29). Jesus is the Mediator of a "new covenant." The same epistle concludes with a prayer that the God who, in virtue of the blood of the everlasting covenant, raised Christ from the dead, may perfect His people in every good work, that thus on both sides the "conditions" may be observed.

VI. SECRECY IS THE USUAL ACCOMPANIMENT OF SIN. Achan did not wear the "garment" or exhibit the "gold," but hid his plunder "in the earth in the midst of his tent" (ver. 21). The attempt to cloak sin may arise either from a feeling of shame, or from the fear of detection and punishment. This last is a baser motive than the first. Shame is an evidence that the man is not wholly bad, that the voice of conscience has not been totally silenced. That after the Fall our first parents did not set their faces;like a flint was a testimony that evil had not acquired complete mastery over them. Oh that men visited with these compunctions of conscience would attend to the self attesting nature of sin! We may rejoice in the endeavour to conceal crimes, so far as it indicates that society is not yet so corrupt as unblushingly to acknowledge sin as such. Since God mentions the "dissembling" of Achan as aggravating his offence, it is probable that he was afraid of the vengeance which discovery would bring upon his head. Already sin was inflicting its punishment. There could not be open, unrestrained fruition of ill-gotten gains. Rejoicing naturally demands the presence of others to share our joy, and by participation to increase the common stock; but there can be no such gathering to greet the result of sins, for they -

"The cloak of night being plucked from off their backs,
Stand bare and naked, trembling at themselves." Conclusion. Thankfulness for a Saviour, born to "save his people from their sins," the Light of the world revealing our natural dark, degraded condition, but bringing to us, if we will bask in His rays, knowledge, purity, and happiness. "God be merciful to me a sinner," the prelude to "They shall walk with me in white, for they are worthy." - A.







But the children of Israel committed a trespass
This is here attributed to the whole people, which was really the act of but one man or one family. This is not because of any guilty participation in this trespass by others; there is no intimation that any others of the people were involved in a like crime. Nor is there any implication that others were privy to the crime of Achan, and by concealment of the fact became its abettors and sharers in its guilt. In all probability his act was not known or suspected beyond the limits of his own family. Nevertheless, Israel was one people, and it is here dealt with as one corporate body. There was criminality in the midst of them. And it was necessary that it should be disavowed and punished, in order that the people might be freed from all complicity and connection with it.

(W. H. Green, D. D.)

Many a thing which is attractive in itself ought to be destroyed; and if it ought to be destroyed, it ought not to be preserved. The contents of a saloon, or of a gambling-house, books and pictures which are harmful in themselves, which are, by their owners or by the public authorities, devoted to destruction, ought to be destroyed. To preserve any portion of them, under such circumstances, would be a wrong on the part of him whose duty it was to destroy them. To preserve a private letter which is entrusted to one to destroy is not in itself an act of theft, but it is an inexcusable breach of trust; and if no one else in the world is ever harmed by it, the one who preserves the letter is the worse for so doing. The destroying of that which ought to be destroyed is as clearly one's duty in its place, as the preserving of that which ought to be preserved.

(H. C. Trumbull.)

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