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Title: Why Did God JUDGE The Sin Of Achan So Severely? – Doing This Is Like Doing Witchcraft
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Joshua, like Mars, was the son (Sun) of strife (Midian). He was also, like Mars, the "God of battles." He was the son of Nun, i.e., of the Fish = the Whale, whose head is immediately under the Ram; or, he was the son of the Fishes (Pisces), as, having passed this constellation, he would be very aptly styled the Sun of, or from the Fishes. He was born about the time when Moses fled into Midian, i.e., when Aquarius was coming to the equinoctial line toward spring. He grew up a captive in the brick-fields of Egypt (muddy season, or the three months between the winter solstice and the spring equinox, the period during which Moses' mother was able to conceal her son), where he saw the ten plagues.
At the death of Moses, i.e., when the winter solstice had passed from Aquarius into Capricorn, Aries was below the equinoctial line in the lower or winter hemisphere, or Egypt. The Lord (Sun in Capricorn at the winter solstice) spake unto Joshua (Aries on his meridian), saying: "Arise, go over this Jordan (equinox of spring) unto the land (summer) which I do give to them, even to the children of Israel " (Josh, 1.2). This land (summer) extended from the wilderness (the intercalary, or spoken-in days), and from Lebanon (winter) even unto the great river Euphrates (the fruit season = autumn), toward the going-down of the sun " (Josh, 1.4), i.e., it embraced the seven summer months from March to September, inclusive.
So, Joshua (Aries passing his meridian) commanded the people (they having first prepared victuals), saying, " Within three days (three months) ye shall pass over this Jordan, to go in to possess the land which the Lord your God (Sun in Aries) giveth you to possess it" (Josh, 1.11).
PLEASE! How many times do we have to watch the same man fuss with his headcover. Annoying.
… Amen, greed is something that can weigh you down so painfully that when you die, the money you had made that is covered with sin would soon become money banks and chain you where you can never escape. Weighing you down where you can never enter Heaven. The pain of that weight would make even Men fall to unknowing true pain, for that will drive them mad.
The purpose of this chapter, to be read in close conjunction with ch. 8, is easy to recognize. The Lord, who “gives” the Promised Land to his people, and who has just furnished a striking instance of this in the capture of Jericho, demands of his people loyalty to the covenant he has made with them. When the covenant is violated (see v. 11), Israel receives a setback before Ai, God’s wrath blazes, and his pardon must be gained. Only then will Israel again be assured of victory (8:1). The chief point of the story is made clear at the outset. The writer informs his readers of what the Israelites of Joshua’s day would only discover through defeat, humiliation, and the laborious casting of lots before the Lord. He reports immediately that the Israelites trespassed with respect to the accursed things, and the name of the violator is mentioned, complete with a long list of his ancestors. The word used to describe the offense, trespass (Heb. mā‘al), means lit. “to act under cover,” hence “treacherously,” “secretly.” It indicates a breach of trust (Lev_5:15), generally against the Lord, as here, by purloining or withholding what was sanctified to him. The sin is called here by its proper name, although psychological elements in the process of its commission are not unknown to the writer (see Jos_7:21). In Achan’s confession the same frank admission of sin as an offense against God is found (Jos_7:20). The offense is committed with respect to the accursed things, i.e., the ḥerem which Joshua had pronounced on everything pertaining to Jericho and its inhabitants (Jos_6:17-19). The description of the offense is based on the healthy principle of solidarity. One man is the offender but the entire people are viewed as having committed the trespass, and the Lord’s anger blazes against them. The individual functions within the larger context of the community of which he is a part. Achan robbed the whole nation of the purity and holiness which it ought to possess before God. This sense of corporate solidarity is also found in the designation of sin as a “folly in Israel” (Jos_7:15). Corporate guilt and individual responsibility go hand in hand in this story. Though all Israel is involved, Achan is singled out as the perpetrator of the sinful act. His genealogy is traced back four steps, indicating the author’s concern to expose the sin and point out its full seriousness. Achan’s sin arouses the Lord’s anger, which is said to blaze against the Israelites. The expression “his anger blazed” (“was kindled”) is used of humans (Gen_4:5; 2Sa_12:5), but especially of God (Num_11:1, Num_11:10; Num_22:22). God is portrayed as a devouring fire (Deu_4:24; Deu_9:3). It is not possible on this point to contrast the OT and NT view of God (see Heb_12:29; this anger of God had been felt in the desert (Deu_9:19). Now it is felt again.
Because this imaginary God is cruel !! Read your bible people !! That fairytale book should be R rated.