to secure the discipline of the camp. And the terror of its execution is announced by the death of fourteen thousand and seven hundred, besides those that had died about the matter of Korah.[1] Such revelations belong to, and are parts of, a purely representative economy,—representative, not merely in the affairs of its religious ceremonial, but also in all the transactions selected for the purpose of sustaining it—in the calamities which the people endured, as well as in the advantages which they enjoyed. The order which succeeded those judgments shows that a new and an improved influence from the Lord's kingdom was brought to bear upon the people.
The trespass of Achan[2] affords another instance of those particular judgments—and every judgment implies a Divine coming—which occurred during the historical periods of the Jewish nation. Jericho, before it was taken, was devoted to destruction; all its combustible contents were to be consumed, but its metals were to be consecrated to the Lord. The people were strictly charged to keep themselves from the accursed thing, lest they should bring a curse upon the camp. The city was taken; but Achan disobeyed the instructions which had been given: he took a Babylonish garment, together with some silver and gold, and hid them in his tent. In this guilt a curse was brought upon the camp, and all the people were involved in it; for we read that the children of Israel committed a trespass in the accursed thing. This is said, doubtless, to inform us that although the actual guilt was perpetrated by one party only, still the whole camp were more or less infected with a similar cupidity. They must have interiorly desired to posscss some of the spoils, though they did not externally venture upon the transgression.
