Legands of the Jews > Volume 4 >
CONQUEST OF THE LAND
Joshua's first victory was the wonderful capture of Jericho. The whole of the city was declared anathema, because it had been conquered on the Sabbath day. Joshua reasoned that as the Sabbath is holy, so also that which conquered on the Sabbath should be holy. (22) The brilliant victory was followed by the luckless defeat at Ai. In this engagement perished Jair, the son of Manasseh, whose loss was as great as if the majority of the Sanhedrin had been destroyed. (23) Presently Joshua discovered that the cause of the defeat was the sinfulness of Israel, brought upon it by Achan, who had laid hands on some of the spoils of Jericho. Achan was a hardened transgressor and criminal from of old. During the life of Moses he had several times appropriated to his own use things that had been declared anathema, (24) and he had committed other crimes worthy of the death penalty. (25) Before the Israelites crossed the Jordan, God had not visited Achan's sins upon the people as a whole, because at that time it did not form a national unit yet. But when Achan abstracted an idol and all its appurtenances from Jericho, (26) the misfortune of Ai followed at once.
Joshua inquired of God, why trouble had befallen Israel, but God refused to reply. He was no tale-bearer; the evil-doer who had caused the disaster would have to be singled out by lot. (27) Joshua first of all summoned the high priest from the assembly of the people. It appeared that, while the other jewels in his breastplate gleamed bright, the stone representing the tribe of Judah was dim. (28) By lot Achan was set apart from the members of his tribe. Achan, however, refused to submit to the decision by lot. He said to Joshua: "Among all living men thou and Phinehas are the most pious. Yet, if lots were cast concerning you two, one or other of you would be declared guilty. Thy teacher Moses has been dead scarcely one month, and thou has already begun to go astray, for thou hast forgotten that a man's guilt can be proved only through two witnesses."
Endued with the holy spirit, Joshua divined that the land was to be assigned to the tribes and families of Israel by lot, and he realized that nothing ought to be done to bring this method of deciding into disrepute. He, therefore, tried to persuade Achan to make a clean breast of his transgression. (29) Meantime, the Judeans, the tribesmen of Achan, rallied about him, and throwing themselves upon the other tribes, they wrought fearful havoc and bloodshed. This determined Achan to confess his sins. (30) The confession cost him his life, but it saved him from losing his share in the world to come. (31)
In spite of the reverses at Ai, (32) the terror inspired by the Israelites grew among the Canaanitish peoples. The Gibeonites planned to circumvent the invaders, and form an alliance with them. Now, before Joshua set out on his campaign, he had issued three proclamations: the nation that would leave Canaan might depart unhindered; the nation that would conclude peace with the Israelites, should do it at once; and the nation that would choose war, should make its preparations. If the Gibeonites had sued for the friendship of the Jews when the proclamation came to their ears, there would have been no need for subterfuges later. But the Canaanites had to see with their own eyes what manner of enemy awaited them, and all the nations prepared for war. The result was that the thirty-one kings of Palestine perished, as well as the satraps of many foreign kings, who were proud to own possessions in the Holy Land. (33) Only the Girgashites departed out of Palestine, and as a reward for their docility God gave them Africa as an inheritance. (34)
The Gibeonites deserved no better fate than all the rest, for the covenant made with them rested upon a misapprehension, yet Joshua kept his promise to them, in order to sanctify the name of God, by showing the world how sacred an oath is to the Israelites.
- In the course of events it became obvious that the Gibeonites were by no means worthy of being received into the Jewish communion, and David, following Joshua's example, excluded them forever, a sentence that will remain in force even in the Messianic time. (36)
