This is peculiarly solemn. The whole congregation is held responsible for the evil. "A little leaven leaveneth the whole lump." Unbelief may inquire how all are involved in the sin of one; but the word of God definitely settles the question--"_Israel_ hath sinned"--"_they_ have taken"--"_they _have stolen"--"_they_ have dissembled." The assembly was one; one in privilege, one in responsibility. As such, the sin of one was the sin of all, and all were called upon to clear themselves thoroughly by putting away the accursed thing from among them. There was not a single member of that large congregation who was not affected by Achan's sin. This may seem strange to mere nature, but such is the solemn and weighty truth of God. It was true in the assembly of Israel of old, and assuredly it is not less true in the Church of God now. No one could take independent ground in the assembly of Israel; how much less can he take it in the Church of God? There were over six hundred thousand people who, to speak after the manner of men, were wholly ignorant of what Achan had done; and yet God's word to Joshua was, "Israel hath sinned." All were involved; all were affected; and all had to clear themselves ere Jehovah could again lead them on to victory. The presence of God in the midst of the Assembly formed the unity of all; and the presence of the Holy Ghost in the Church of God, the body of Christ now on the earth, binds all up in one divine, indissoluble unity. Hence, to talk of independency is to deny the very foundation-truth of the Church of God, and to prove beyond all question that we understand neither its nature nor its unity as set forth on the page of inspiration.
And if evil creeps into an assembly, how is it to be met? Here it is: "Up, sanctify the people, and say, Sanctify yourselves against to-morrow: for thus saith the Lord God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you." Were they one in privilege? Were they one in the enjoyment of the glory and strength which the divine Presence secured? Were they one in the splendid triumph at Jericho? Who would deny all this? Who would wish to deny it? Why, then, seek to question their oneness in responsibility--their oneness in respect to the evil in their midst, and all its humbling consequences? Surely, if there was unity in anything, there was unity in everything. If Jehovah was the God of Israel, He was the God of all, the God of each; and this grand and glorious fact was the solid basis both of their high privileges and their holy responsibilities. How could evil exist in such an assembly, and a single member be unaffected by it? How could there be an accursed thing in their very midst, and a single member not be defiled? Impossible. We may reason and argue about it until the tongue cleaves to the roof of the mouth, but all the reasoning and argument in the world cannot touch the truth of God, and that truth declares that "a little leaven leaveneth the whole lump."
But how is the evil to be discovered? The presence of God reveals it. The self-same power that had leveled the walls of Jericho, detected, revealed and judged the sin of Achan. It was the double effect of the same blessed Presence, and Israel was called to share in the one as well as in the other. To attempt to separate the two is folly, ignorance, or wickedness. It cannot be done, and ought not to be attempted.