JOSHUA, having dealt faithfully with the case of Achan, whose sin had intercepted the favour of God, is again encouraged, and directed to renew, but more carefully, his attack on Ai. That word is addressed to him which has always such significance when coming from the Divine lips - "Fear not." How much of our misery arises from fear! How many a beating heart, how many a shaking nerve, how many a sleepless night have come, not from evil experienced, but from evil apprehended! To save one from the apprehension of evil is sometimes more important, as it is usually far more difficult, than to save one from evil itself. An affectionate father finds that one of his most needed services to his children is to allay their fears. Never is he doing them a greater kindness than when he uses his larger experience of life to assure them, in some anxiety, that there is no cause for fear. Our heavenly Father finds much occasion for a similar course. He has indeed got a very timid family. It is most interesting to mark how the Bible is studded with "fear nots," from Genesis to Revelation; from that early word to Abraham - ''Fear not, I am thy shield, and thy exceeding great reward" - to that most comforting assurance to the beloved disciple, ''Fear not; I am the first and the last: I am He that liveth, and was dead; and, behold, I am alive for evermore. Amen; and have the keys of hades and of death." If only God's children could hear Him uttering that one word, from how much anxiety and misery would it set them free!
Virtually the command to Joshua is to ''try again." Success, though denied to the first effort, often comes to the next, or at least to a subsequent one. Even apart from spiritual considerations, it is those who try oftenest who succeed best. There is little good in a man who abandons an undertaking simply because he has tried once and failed. Who does not recall in this connection the story of Alfred the Great? Or of Robert the Bruce watching the spider in the barn that at last reached the roof after sixteen failures? Or, looking to what has a more immediate bearing on the kingdom of God, who has not admired the perseverance of Livingstone, undaunted by fever and famine, and the ferocity of savage chiefs; unmoved by his longings for home and dreams of plenty and comfort that mocked him when he awoke to physical wretchedness and want? Such perseverance gives a man the stamp of true nobility; we are almost tempted to fall down and worship. If failure be humiliating, it is redeemed by the very act and attitude of perseverance, and the self-denial and scorn of ease which it involves. In the Christian warfare no man is promised victory at the first. "Let us not be weary in welldoing, for in due season we shall reap if we faint not."
To Christian men especially, failure brings very valuable lessons. There is always something to be learned from it. In our first attempt we were too selfconfident. We went too carelessly about the matter, and did not sufficiently realize the need of Divine support. Never was there a servant of God who learned more from his failures than St. Peter. Nothing could have been more humiliating than his thrice- repeated denial of his Lord. But when Peter came to himself, he saw on what a bruised reed he had been leaning when he said, ''Though I should die with Thee yet will I not deny Thee." How miserably misplaced that self-confidence had been! But it had the effect of startling him, of showing him his danger, and of leading him to lift up his eyes to the hills from whence came his help. It might have seemed a risky, nay reckless thing for our Lord to commit the task of steering His infant Church over the stormy seas of her first voyage to a man who, six weeks before, had proved so weak and treacherous. But Peter was a genuine man, and it was that first failure that afterwards made him so strong. It is no longer Peter, but Christ in Peter that directs the movement. And thus it came to pass that, during the critical period of the Church's birth, no carnal drawback diminished his strength or diluted his faith; all his natural rapidity of movement, all his natural outspokenness, boldness, and directness were brought to bear without abatement on the advancement of the young cause. He conducted himself during this most delicate and vital period with a nobility beyond all praise. He took the ship out into the open sea amid raging storms without touching a single rock. And it was all owing to the fact that by God's grace he profited by his failure!
In the case of Joshua and his people, one of the chief lessons derived from their failure before Ai was the evil of covering sin. Alas, this policy is the cause of failures innumerable in the spiritual life! In numberless ways it interrupts Divine fellowship, withdraws the Divine blessing, and grieves the Holy Spirit. We have not courage to cut off a right hand and pluck out a right eye. We leave besetting sins in a corner of our hearts, instead of trying to exterminate them, and determining not to allow them a foothold there. The acknowledgment of sin, the giving up of all leniency towards it, the determination, by God's grace, to be done with it, always go before true revivals, before a true return of God to us in all His graciousness and power. Rather, we should say, they are the beginning of revival. In Israel of old the land had to be purged of every vestige of idolatry under Hezekiah and other godly kings, before the light of God's countenance was again lifted upon it. "To this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at My word."
Joshua is instructed to go up again against Ai, but in order to interest and encourage the people, he resorts to a new plan of attack. A stratagem is to be put in operation. An ambuscade is to be stationed on the west side of the city, while the main body of the assaulting force is to approach it, as formerly, from the east. There is some obscurity and apparent confusion in the narrative, confined, however, to one point, the number composing the ambuscade and the main body respectively. Some error in the text appears to have crept in. From the statement in Joshua 8:3 we might suppose that the men who were to lie in ambush amounted to thirty thousand; but in Joshua 8:12 it is expressly stated that only five thousand were employed in this way. There can be little doubt (though it is not according to the letter of the narrative) that the whole force employed amounted to thirty thousand, and that, of these, five thousand formed the ambush. Indeed, in such a valley, it would not have been possible for thirty thousand men to conceal themselves so as to be invisible from the city. It would appear (Joshua 8:17) that the people of Bethel had left their own village and gone into Ai. Bethel, as we have said, was situated higher up; in fact, it was on the very ridge of the plateau of Western Palestine. It must have been but a little place, and its people seem to have deemed it better to join those of Ai, knowing that if the Israelites were repulsed from the lower city, the upper was safe.
The ruse was that the ambush should be concealed behind the city; that Ai, as before, should be attacked from the east by the main-body of troops; that on receiving the onslaught from the city they should seem to be defeated as before; that Joshua, probably standing on some commanding height, should give a signal to the men in ambush by raising his spear; whereupon these men should rush down on the now deserted place and set it on fire. On seeing the flames, the pursuers would naturally turn and rush back to extinguish them; then the main body of Israel would turn likewise, and thus the enemy would be caught as in a trap from which there was no escape, and fall a victim to the two sections of Israel.
To plots of this kind, the main objection in a strategical sense lies in the risk of detection. For the five thousand who went to station themselves in the west it was a somewhat perilous thing to separate themselves from the host, and place themselves in the heart of enemies both in front and in rear. It needed strong faith to expose themselves in such a situation. Suppose they had been detected as they went stealing along past Ai in the darkness of the night; suppose they had come on some house or hamlet, and wakened the people, so that the alarm should have been carried to Ai, what would have been the result? It was well for Israel that no such mishap occurred, and that they were able in silence to reach a place where they might lie concealed. The ground is so broken by rocks and ravines that this would not have been very difficult; the people of Ai suspected nothing; probably the force on the east were at pains, by camp-fires and otherwise, to engage their attention, and whenever that force began to move, as if for the attack, every eye in the city would be fixed intently upon it.
The plot was entirely successful; everything fell out precisely as Joshua had desired. A terrible slaughter of the men of Ai took place, caught as they were on the east of the city between the two sections of Joshua's troops, for the Israelites gave no quarter either to age or sex. The whole number of the slain amounted to twelve thousand, and that probably included the people of Bethel too. We see from this what an insignificant place Ai must have been, and how very humiliating was the defeat it inflicted at first. With reference to the spoil of the city, the rigid law prescribed at Jericho was not repeated; the people got it for themselves. Jericho was an exceptional case; it was the firstfruits of the conquest, therefore holy to the Lord. If Achan had but waited a little, he would have had his share of the spoil of Ai or some other place. He would have got legitimately what he purloined unlawfully. In the slaughter, the king, or chief of the place, suffered a more ignominious doom than his soldiers; instead of being slain with the sword, he was hanged, and his body was exposed on a tree till sunset. Joshua did not want some drops of Oriental blood; he had the stern pleasure of the Eastern warrior in humbling those who were highest in honour. What remained of the city was burned; it continued thereafter a heap of ruins, with a great cairn of stones at its gate, erected over the dead body of the king.
We see that already light begins to be thrown on what at the time must have seemed the very severe and rigid order about the spoil of Jericho. Although Achan was the only offender, he was probably far from being the only complainer on that occasion. Many another Israelite with a covetous heart must have felt bitterly that it was very hard to be prevented from taking even an atom to oneself. "Were not our fathers allowed to spoil the Egyptians - why, then, should we be absolutely prevented from having a share of the spoil of Jericho?" It might have been enough to answer that God claimed the firstfruits of the land for Himself; or to say that God designed at the very entrance of His people into Canaan to show that they were not a tumultuous rabble, rushing greedily on all they could lay their hands on, but a well-trained, well-mannered family, in whom self-restraint was one of the noblest virtues. But to all this it might have been added, that the people's day was not far off. It is not God's method to muzzle the ox that treadeth out the corn. And so to all who rush tumultuously upon the good things of this life. He says, "Seek first the kingdom of heaven and His righteousness, and all these things shall be added unto you." Let God arrange the order in which His gifts are distributed. Never hurry Providence, as Sarah did when she gave Hagar to Abraham. Sarah had good cause to repent of her impetuosity; it brought her many a bitter hour. Whereas God was really kinder to her than she had thought, and in due time He gave her Isaac, not the son of the bondwoman, but her own. A question has been raised respecting the legitimacy of the stratagem employed by Joshua in order to capture Ai. Was it right to deceive the people; to pretend to be defeated while in reality he was only executing a ruse, and thus draw on the poor men of Ai to a terrible death? Calvin and other commentators make short work of this objection. If war is lawful, stratagem is lawful. Stratagem indeed, as war used to be conducted, was a principal part of it; and even now the term "strategic," derived from it, is often used to denote operations designed for a different purpose from that which at first appears. It is needless to discuss here the lawfulness of war, for the Israelites were waging war at the express command of the Almighty. And if it be said that when once you allow the principle that it is lawful in war to mislead the enemy, you virtually allow perfidy, inasmuch as it would be lawful for you, after pledging your word under a flag of truce, to disregard your promise, the answer to that is, that to mislead in such circumstances would be infamous. A distinction is to be drawn between acts where the enemy has no right to expect that you will make known your intention, and acts where they have such a right. In the ordinary run of strategic movements, you are under no obligation to tell the foe what you are about. It is part of their business to watch you, to scrutinize your every movement, and in spite of appearances to divine your real purpose. If they are too careless to watch, or too stupid to discern between a professed and a real plan, they must bear the consequences. But when a flag of truce is displayed, when a meeting takes place under its protection, and when conditions are agreed to on both sides, the case is very different. The enemy is entitled now to expect that you will not mislead them. Your word of honour has been passed to that effect. And to disregard that pledge, and deem it smart to mislead thereby, is a proceeding worthy only of the most barbarous, the most perfidious, the most shameless of men.
Thus far we may defend the usages of war; but at best it is a barbarous mode of operations. Very memorable was the observation of the Duke of Wellington, that next to the calamity of suffering a defeat was that of gaining a victory. To look over a great battlefield, fresh from the clash of arms; to survey the trampled crops, the ruined houses, the universal desolation; to gaze on all the manly forms lying cold in death, and the many besides wounded, bleeding, groaning, perhaps dying; to think of the illimitable treasure that has been lavished on this work of destruction and the comforts of which it has robbed the countries engaged; to remember in what a multitude of cases, death must carry desolation and anguish to the poor widow, and turn the remainder of life into a lonely pilgrimage, is enough surely to rob war of the glory associated with it, and to make good the position that on the part of civilized and Christian men it should only be the last desperate resort, after every other means of effecting its object has failed. We are not forgetful of the manly self-sacrifice of those who expose themselves so readily to the risk of mutilation and death, wherever the rulers of their country require it, for it is the redeeming feature of war that it brings out so much of this high patriotic devotion; but surely they are right who deem arbitration the better method of settling national differences; who call for a great disarmament of the European nations, and would put a stop to the attitude of every great country shaking its fist in the face of its neighbours. What has become of the prophecy "They shall beat their swords into ploughshares and their spears into pruning hooks"? Or the beautiful vision of Milton on the birth of the Saviour? -
One lesson comes to us with pre-eminent force from the operations of war. The activity displayed by every good commander is a splendid example for all of us in spiritual warfare. "Joshua arose"; "Joshua lodged that night among the people"; ''Joshua rose up early in the morning"; "Joshua went that night into the middle of the valley"; "Joshua drew not his hand back wherewith he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai." Such expressions show how intensely in earnest he was, how unsparing of himself, how vigilant and indefatigable in all that bore upon his enterprise. And generally we still see that, wherever military expeditions are undertaken, they are pushed forward with untiring energy, and the sinews of war are supplied in unstinted abundance, whatever grumbling there may be afterwards when the bill comes to be paid. Has the Christian Church ever girded herself for the great enterprise of conquering the world for Christ with the same zeal and determination? What are all the sums of money contributed for Christian missions, compared to those spent annually on military and naval forces, and multiplied indefinitely when active war goes on! Alas, this question brings out but one result of a painful comparison - the contrast between the ardour with which secular results are pursued by secular men, and spiritual results by spiritual men. Let the rumour spread that gold or diamonds have been found at some remote region of the globe, what multitudes flock to them in the hope of possessing themselves of a share of the spoil! Not even the prospect of spending many days and nights in barbarism, amid the misery of dirt and heat and insects, and with company so rude and rough and reckless that they have hardly the appearance of humanity, can overcome the impetuous desire to possess themselves of the precious material, and come home rich. What crowds rush in when the prospectus of a profitable brewery promises an abundant dividend, earned too often by the manufactory of drunkards! What eager eyes scan the advertisements that tell you that if persons bearing a certain name, or related to one of that name, would apply at a certain address, they would hear of something to their advantage! Once we knew of a young man who had not even seen such an advertisement, but had been told that it had appeared. There was a vague tradition in his family that in certain circumstances a property would fall to them. The mere rumour that an advertisement had appeared in which he was interested set him to institute a search for it. He procured a file of the Times newspaper, reaching over a series of years, and eagerly scanned its advertisements. Failing to find there what he was in search of, he procured sets of other daily newspapers and subjected them to the same process. And thus he went on and on in his unwearied search, till first he lost his situation, then he lost his reason, and then he lost his life. What will men not do to obtain a corruptible crown? Could it be supposed from our attitude and ardour that we are striving for the incorruptible? Could it be thought that the riches which we are striving to accumulate are not those which moth and rust do corrupt, but the treasures that endure for evermore? Surely "it is high time for us to awake out of sleep." Surely we ought to lay to heart that "the things which are seen are temporal, but the things which are not seen are eternal." Memorable are the poet's words respecting the great objects of human desire: -