Joshua 7:8

DISCOURSE: 249
ISRAEL DISCOMFITED BY THE MEN OF AI [Note: Fast-day Sermon for disappointments and defeats in war.]

Joshua 7:8. O Lord, what shall I say, when Israel turneth their backs before their enemies!

UNINTERRUPTED prosperity is not to be expected in this changeable and sinful world. Even the most favoured of mankind must have some trials; nor is there any season when they can presume to say, “My mountain standeth 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 an earnest 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 discomfiture 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 say, “Let us send only about two or three thousand thither, and not make all the people to labour thither.” Now in this they were guilty of very great presumption. To confide in God was right; but to expect his aid, whilst they neglected to use their own endeavours, 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 favoured any man may have been with divine succour and protection, if he presume upon it, and enter into temptation without necessity, and conceive that because his spiritual enemies appear weak, he shall of necessity overcome them; if he neglect 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 [Note: This is taught us in Philippians 2:12 which says, “Work, &c. 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 discomfiture was owing to another cause—
[God had forbidden that any one should take to himself any of the spoils of Jericho: but one man, (how astonishing was it that only one amongst 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, secreted them for his own use [Note: ver. 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 [Note: 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 [Note: ver. 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 every thing as God sees it, we should 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 [Note: 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 [Note: 2 Samuel 24:10.]? 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 amongst 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 by no means unexceptionable—
[The manner in which he complained to God reflected even upon the Deity himself; “O Lord God, wherefore hast thou 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 thee 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 spake their sentiments, 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 unbecoming; “Would to God we had been content, and dwelt on the other side Jordan!” What, dost thou so readily relinquish the possession of Canaan, because of this single check? Thou art 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 hast thou so soon forgotten all the wonders that God has wrought in order to bring thee 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 thine infirmity.” But it is an infirmity incident to the best of men under great and unexpected misfortunes. We are but top 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 it 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 rent his clothes, and fell to the earth upon his face before the ark of the Lord until the even-tide, he and the elders of Israel, and put dust upon their heads [Note: ver. 6.].” He had seen on many occasions now 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 honour of God was that which eminently distinguished him on this occasion; “O Lord, what wilt thou do unto thy great name [Note: ver. 9.]?” This was the plea which Moses had often used [Note: Exodus 32:12; Numbers 14:15.], and to which God had paid especial regard [Note: 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 honour 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 amongst us, his honour 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 honour 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 [Note: Amos 6:6.],” and “cry for the abominations of Israel [Note: 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 be the means of discovering and mortifying our corruptions, we shall have reason to number them amongst the richest mercies we ever received— — —
Let us then inquire of the Lord, “Wherefore he contendeth with us?” Let us set ourselves diligently to search out our iniquities; and let us beg of God to discover them to us, that no one sin may remain unrepented of and unmortified.
If in any thing 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, ye backsliding children, and I will heal your backslidings, and love you freely.”]