Charge of Joshua, Part 1

In this part of the sermon: Martin analyzes Joshua's address to Achan as 'My son, I pray thee,' interpreting these words as expressions of paternal regard, respect, and gentle entreaty, demonstrating…

Martin uses the practice of Roman Catholic confession, where one addresses the priest as 'father' and is addressed as 'my son,' to contrast with Joshua's genuine paternal regard or respect for rank.

Now what did Joshua mean when he addressed Achan with these words, My son? Certainly he was not a well-trained priest who had been taught to do this when people come for confession. For any of you with a background in Romanism will know that these words sound like this. They sound like this.

6:50 - 7:06 Read in full sermon

The point: Christians should not harbor carnal vengeance towards lawbreakers but long for the civil magistrate to do his task with gracious restraint and compassion.

Martin laments the attitude among some Christians who express carnal vengeance towards lawbreakers, advocating for machine guns or electric chairs, contrasting this with Joshua's compassionate restraint.

He is to do it showing respect and restraint to the very object upon whom the sword will fall. And here we see, a classic example of a godly civil magistrate mixing the administration of his distasteful task with compassion and with tenderness. And may I interject something that I feel is desperately needed? We as a people often speak and I cry out from this pulpit against the lawlessness of our age, the failure of the civil magistrate to punish evildoers.

15:27 - 16:06 Read in full sermon

The point: If you find yourself with a spirit of carnal vengeance, you must get on your face before almighty God and ask the Holy Ghost to take that spirit from you.

Jesus' weeping over Jerusalem, a city He had given up to judgment, is used as an example of compassion even towards those deserving wrath, contrasting with a desire for immediate destruction.

When our Lord beheld the city, that he had already given up to judgment, what did he do? About time you old, Christ-haters, got it? Oh Jerusalem, Jerusalem, how oft would I have gathered you as a hen gathereth her chickens, but ye would not. Behold, your house is left unto you desolate, and he has set it with a broken heart.

17:55 - 18:22 Read in full sermon

The point: All believers should not insult over those who fall in misery, even if by their own wickedness, but treat offenders with meekness, remembering 'but for the grace of God, there go I.'

Matthew Henry's quote is used to underscore the principle of treating offenders with meekness, recognizing that 'but for the grace of God, there go I.'

Ye did not rather mourn that he that hath done this deed might be taken away. That's the spirit. And that must not only be evident in the spiritual leaders, but in those who join them in the acts of discipline that are necessary in the life of the congregation. Quaint old Matthew Henry says, and I quote, This act of Joshua, these words of Joshua, are an example to all, not to insult over those who fall in misery, though they brought themselves into it by their own wickedness, but to treat even offenders with the spirit of meekness, not knowing what we ourselves

19:56 - 20:40 Read in full sermon

The point: All believers should not insult over those who fall in misery, even if by their own wickedness, but treat offenders with meekness, remembering 'but for the grace of God, there go I.'

Martin shares a personal reflection that if he hadn't been raised in a Christian home, he would likely be at the forefront of rebel groups, breaking laws, to illustrate the 'but for the grace of God' principle.

If I had not been reared in a Christian home, if I had not been reared with perspectives that gave me meaning and direction in life, I'd be at the front of some rebel group way of life in which things are all that matters.

20:50 - 21:08 Read in full sermon

Driving home: Lord I own my sin to the vindication of your character you have said that adultery is a vicious rejection of your authority Lord I now say that it is so I vindicate the glory and the rightness of the demands of your holy…

The practice of swearing on the Bible in courts is used to illustrate the historical recognition that biblical theism and accountability to God were considered the only reliable basis for truthfulness in human relationships.

of the character of the God of Israel that will cause you to speak truth you see what is behind the practice of our courts of law of asking people to lay their hands upon the Bible and to say I swear to tell the truth the whole truth nothing but the truth so help me God you see what is behind that it was a recognition of two things that the God of the Bible existed and the Bible existed because of that God that this book spoke truth and the God who gave that book of truth lived and I was accountable to him therefore this book that said every idle word that men shall speak they will give an acc...

36:51 - 37:36 Read in full sermon

The point: Beware of superficial, self-absolving confession that does not truly face what sin has done in robbing God of His glory.

The Watergate hearings are cited as an example of societal breakdown in truthfulness, directly linked to the prior rejection of biblical authority by liberal theologians, godless scientists, and pagan educators.

you see God has so structured his world that man can't exist in it apart from the acknowledgement of the God who is and that principle is laid before us in this solemn charge that Joshua gives to Achan Achan! give glory to God speak as before his face as in his presence the God who knows you the God to whom you're accountable can you imagine what would happen if for one day that sense came home with power to the hearts of the leaders in government before Sam Irwin could ask another question he'd have a lot of confessing to do probably before Mr. Nixon made another speech

39:16 - 39:59 Read in full sermon

The point: Beware of superficial, self-absolving confession that does not truly face what sin has done in robbing God of His glory.

Martin describes a 'Protestant Romanism' where individuals confess sins carelessly for self-catharsis, without genuinely facing how their sin has robbed God of His glory, likening it to superficial Roman Catholic confession.

that forget God they make their own hell and then God turns them into it oh how relevant is the word of God if you and I are to have honest dealings with God those dealings must begin in the vertical relationship the recognition that we are to give glory to God and make confession unto Him you know there's a form of Protestant Romanism if I may mix the terms the poor deluded Roman Catholic who goes to the Mass goes to confession Saturday nights as all my buddies used to do when I grew up they always behaved themselves

40:43 - 41:28 Read in full sermon