How does my personal, private sin affect others?

But there was a reason, as for most things: the cat was the great world-serpent; the old woman was time; and who can wrestle with her? The men of Ai, so disastrous to attack, were invincible in all the panoply of the Almighty so long as Achan was amongst the people of Israel. For God had given a commandment that they were not to enrich themselves with the spoils of the wicked Canaanites upon whom their swords were executing judgment; and at the very first battle Achan had wantonly disobeyed and hidden away spoil for himself. At another time this would have been simply a case of petty larceny or looting; but now it was a flat defiance of God's authority; and if allowed to go without stern punishment, the evil would no doubt develop until the conquering Israelites, instead of having the character of a solemn mission of divine judgment, would become a horde of vile marauders, and all discipline being relaxed, would certainly be finally defeated with terrible disaster.

Achan's offence then checks the triumphant march of Israel, and throws the whole nation into calamity and confusion. Of so much importance is discipline and fellowship: of such far reaching malignant influence are the consequences of one sin. Time and circumstance make in these things so much difference: when a work is being done by a great collective force, every man cannot have liberty to do what he chooses. There is a general responsibility to a certain amount of restraint; and what inconvenience is felt in the restraint is more than compensated for by gain in solidity and power. Any musician can play C for D as often as he likes on his own instrument at home; but if he do so in the midst of a great orchestra, he spoils them all, and fills a thousand breasts with rage and indignation. Thus no man lives to himself, nor even dies to himself: everything he does affects more or less remotely those that surround him, for good or evil. How cautious the consideration of that should make us as to the allowance of innocent sins and white lies in our lives.

This chapter is a moral reflection upon the conduct of the children of Israel, and particularly, as we shall see, upon the sin of one man and its widespread consequences. Achan's sin changed Israel's victory at Jericho into shameful disaster at Ai. One person's failure was sufficient to intercept the flow of blessing and favour and power, and we may even say glory, towards himself and those with whom he was linked nationally.

It may be the reader feels disposed to ask, "How is it possible for the state of one believer to affect those who know nothing about it?" The answer is, "If one member suffer, all the members suffer with it." All the members of what? Is it of any mere local assembly or company who may happen to know or be locally connected with the person concerned? Nay, but the members of the body wherever they are. Even in the case of Israel, where it was only a national unity, we have seen that if there was evil in any one of their cities, all were concerned, all involved, all affected. Hence, when Achan sinned, although there were myriads of people totally ignorant of the fact, the Lord said, "Israel has sinned," and the whole assembly suffered a humiliating defeat.

This man had followed his natural inclinations, he had begun where we all begin, where the first man began. "I saw." (v. 21) "When the woman saw" is said in Genesis 3:6. He had eyes which knew how to discern the goodly things amongst the spoil. His eyes were the avenue to his heart, but there was no sentinel to watch, no "qui vive" to resound in case of an attack. It is through the eyes that the accursed thing takes possession of the heart, and provokes it to lust: "I coveted them." "Then when lust has conceived, it brings forth sin": "I took them." The goodly Babylonish garment which could adorn the pride of life, the silver and gold which could satisfy every lust, became the prey of Achan; nay, rather, these things make him their prey! Fatal and Satanic chain which links the world to man's natural heart, in order to make him the sport of the prince of this world.

Notice now how the sin of one man has to do with all Israel. (v. 1) "But the children of Israel committed a trespass in the accursed thing … and the anger of the Lord was kindled against the children of Israel." The people might have said: Does that concern us? How could we have known about a hidden thing, and not having known it, how are we responsible? To all that we reply, that God always has the unity of His people before His eyes. He considers individuals as members of one whole, and responsible the one for the other. The suffering and sin of one is the suffering and sin of all, and if it is thus with Israel, how much more so with us, the church of God, one body united by the Holy Spirit to the Head which is in heaven.

Such serious sin by the head of a house can have dire effects upon his family.

Defilement on account of death might be contracted in two places — in the tent or in the fields. In the second case, the individual only was unclean; in the first, the defilement extended to all that was in the tent, and particularly to every uncovered vessel. Of what frequent occurrence is this kind of defilement among Christians! In the fields, in public, amidst the world, there is usually more watchfulness, because of the liability to observation from hostile people, who seek to find fault in order to have an opportunity of speaking against the gospel. In the tent, in the more or less restricted family circle, it is easy to be inattentive, and less on the watch. Things are tolerated which would not be before every one, and there is less restraint because it is private life. Certain worldlinesses are accepted which would be avoided in public; such and such an evil is excused on the ground that there is no one to criticise. Death is in the tent. What is the result? If there be an uncovered vessel it is defiled. Uncleanness contracted within the tent spreads to our immediate surroundings. How is it that the children of Christians become so often worldly in their ways, and give up the truth which has been taught them in their father's house? Doubtless there may be many causes for it; and I admit that, in most cases, great worldliness on the parents' part is not the reason; but have they not often to acknowledge with humiliation, that they have tolerated in the family circle some worldly defilement which has influenced the uncovered vessels, thus exposed through our negligence to such an influence?

How well it would be if each one of us, when tempted to commit any secret sin, would just pause and ask himself the question, "How can I do this thing, and grieve the Holy Spirit of God who dwells in me, and bring leaven into the assembly of God's people?" We ought to remember that our private walk has a direct bearing upon all the members of the body. We are either helping or hindering the blessing of all. We are none of us independent atoms; we are members of a body incorporated by the presence of the Holy Ghost; and if we are walking in a loose, carnal, worldly, self-indulgent spirit, we are grieving the Spirit, and injuring all the members.

Let us beware of hidden things of deceit and dishonesty in our lives. Let the light of life shine into the inner recesses of our heart that we may confess all selfishness and pride and the work of the Lord be not hindered. Remember that the secret thoughts of the heart will be judged by Jesus Christ at last. We all shall be manifested at the judgment seat of Christ, and everyone will receive of the things done in the body. If we confess our sins now, we shall not be exposed then. If we are cleansed now day by day, our radiating influence upon our brethren will be for their good and blessing, and not for their downfall and shame, like that of Achan.

The Lord spoke to Joshua and He did not say 'Achan has sinned', He said "Israel has sinned" (7:11), and when Israel went out to fight the enemies of the Lord they were defeated. And why were they defeated? Because in the tent, in the home of Achan, there was a wedge of gold, and some silver and a Babylonish garment that ought not to have been there, and that failure affected the saints of God to such an extent that they were defeated in battle, and not only so, but when God's discipline came upon the company, many, many people lost their lives. I think that portion indisputably shows that what is in our homes of a wrong character can adversely affect the saints of God when they are together. The positive side in answer to that is the tents of the children of Israel were gathered round the tabernacle and were in full support of it.

David's guile brought sad consequences for Ahimelech and his house. Indeed, on the previous occasion it nearly cost Jonathan his life. Saul was far too shrewd a man to accept the story of a sacrifice at Bethlehem, and in his anger threw his javelin at Jonathan. His jealousy and hate made him keen of perception. David succeeded in deceiving the priest, who fell a victim to the king's wrath. Perhaps, had David told the whole truth, the priest might have even then cast in his lot with him, as Abiathar his son did later. Full trust in God would then have doubtless uttered the words of faith which afterwards David said to the son, "With me thou shalt be in safeguard;" even as we are with our David spite of Satan's power and the world's hatred. As it was Ahimelech boldly maintained David's integrity; though was there not a gentle rebuke to him for his want of truth in the words, "Thy servant knew nothing of all this, less or more?" The effects of one man's sin are seldom confined to himself, and in some instances defilement is the consequence which is always the case when sin being known is not rebuked in faithfulness to the Lord. But here Ahimelech was not defiled. In his simplicity he accepted David's statement. The effects touched him even to death, but he was guileless. David was the indirect cause of his death, and he afterwards admitted it; for at the time he suspected what the fatal result would be when he saw Doeg. Should he not then have made a full disclosure of his true position? False shame sometimes engenders guile; the effects spread far and wide. Upon Ahimelech is brought destruction, upon his family and the city. Yet wicked and cruel as Saul was, there is more than human revenge. He was the guilty tool of Satan's malignity against all who in any way befriended God's chosen king, and Doeg was the willing tool of Saul. And when the Lord Jesus came, Satan found other willing tools of his hate. The priests were his tools, and Pilate (though he was unwilling) the tool of the priests. In Saul's day the priests were the sufferers, for they were owned of God. In the Lord's day the priests, then disowned of God, are in the place of Saul, and urge, yea, compel the Roman governor to crucify the Lord Jesus.