I. Achan was A TilANSGilESSOR. In transgression rnnch is involved: e.g. Law. A line must be drawn in order that it may be passer! over. A commandment must bP, given before it can be violated. In the case of Achan, the law was published with authority. Covetoumess. Before there can be sin them must be lust. Desires arc divinely implanted, and evil does not lie in their existence, but in their unlawful gratification. Temptation. There must be some circumstance without eliciting and fostering the desire within. Men often blame the temptation, but unreasonably, for the evil is in themselves, not in the innocent and orten unconscious occasion of their transgression. Yielding of the will when tempted. Without this, all that goes before is harmless; it is here that the harm begins. If temptation is resisted, virtue is strengthened and character is improved; if the will succumb, moral deterioration ensues. The latter was the case with Achan. Hiding of sin. This will often follow upon transgression. There is a hope that it may be concealed from men, perhaps even from God. Conscience of sin. This is divinely appointed, to lead the sinner to re- pentance and reformation. Yet it may prove, if it fail in this mission, a scourge to chastise, awakening remorse and fear. II. Achan was A TROUDLER. 'l'he trouble which follows upon sin is not confined to ~he sinner. In the case before us all Israel was punished because of one man's sin. Such is the constitution of society, that this is often seen, the chastisement of many for the transgression of one. Trouble may lead to inquiry, and inquiry to discovery. This happened in Achan's case by supernatural agency; but the same happens every day by means which appear natural. Discovery may lead to confession, and confession may be followed by punishment. So it was with Achan. And there are cases where there seem to be no means of avoiding the consequences of trans- gression. Yet the sinner must remember that we have been assured that "if we con- fess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Trouble may be followed by Divine acceptance and favour. There seems something harsh in Joshua's language to Achan, "·why hast thou troubled us? The Lord shall trouble thee this day." Yet, when the transgressor was removed and the transgression was put away from Israel, the Lord received his people again into his favour. PRACTICAL LESSONS. 1. Before transgression, "Be sure your sin will find you out." 2. After transgreasion, the trouble that comes upon the sinner is sent in mercy. 3. Confession aud repentance, and faith in Christ, are necessary in order to reconciliation and acceptance.-T. Ver. 65.-Tlie families of the scribes. These Books of Chronicles may have been the work of Ezra, the prince of scribes. In any case, they bear traces of tho handiwork of that profession. A.s learned men, whose learning was devoted to the exposition of the Law of Moses, they were peculiarly suitable to preserve the records of the theocracy. I. Observe the OCCUPATION of the scribes. It was to study and to expound tho sacred books of the nation, to read these writings in public, and to write-probably to write copies of the Law, and commentaries upon its letter and spirit. 'l'he civil and sacred Law were alike their theme. All legal and religious documents were entrusted to their care. II. Remark the PROFESSIONAL POSITION of the scribes. Tho text speaks of "tho families of the scribes." Occupations have a tendency to transmit themselves from father to son. Hereditary pursuits are observable in all communities. 'l'rnditions and habits are thus maintained and perpetuated. These learned Hebrew families seem to have dwelt in certain fixed places, forming, it may be, colleges of studious, scholarly, literary men. III. Notice the GROWTH AND PROGRESS AND HISTORY of the scribes. As a class they date from the close of the Captivity; and from that time onward they appear to have exercised great and growing influence over the national life and religion. In the time of our Saviour they were evidently a very important class of the community. Jn their two grades-the lower, the interpreters of the classic Hebrew into the colloquial .Aramaic; the higher, the doctors learned in the Pentateuch-they supplied to Israel much of the intellectual and moral element in tho national life. Jesus aclmitted the excellence of their work when he denominatecl his ministers "scribes instructed w1to 'l'IlE FIRST BOOK OF 'l'lIE CHil.01\lCLES. [cu. u.1-uG.
the kingdom or heaven;" he pointed out their dcfcct8 when he required or his followers a higher righteousness than theirs. And the Evangeli8ts contrast the professional formalism of the Jewish scholars with the freshness and authority of the Great and Divine 'l'eachcr. PRACTICAL LEssoxs. 1. A literary profession may be of gre:it service to the cause of religion. Ignorance is a foe to trnth. Christianity will be the more nppreciated the more it is studied, the more the light of cultivated intellects is brouaht to bear upou it. 2. A profession devoted to the advancement of religious learnin:,;° is not without its perils. 'l'here is danger lest the form displace the substance, and the letter th11 spirit. 'l'rue and fervent piety alone can correct these tendencies and avert these perils.-T.