Joshua 7:1

Joshua Old Testament

WEB

But the children of Israel committed a trespass in the devoted things; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of the devoted things. Therefore the Lord's anger burned against the children of Israel.

KJV

But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.

Commentary

Commentary

More than once we have found the affairs of Israel, even when they were in the happiest posture and gave the most hopeful prospects, perplexed and embarrassed by sin, and a stop thereby put to the most promising proceedings. The golden calf, the murmuring at Kadesh, and the iniquity of Peor, had broken their measures and given them great disturbance; and in this chapter we have such another instance of the interruption given to the progress of their arms by sin. But it being only the sin of one person or family, and soon expiated, the consequences were not so mischievous as of those other sins; however it served to let them know that they were still upon their good behaviour. We have here, I. The sin of Achan in meddling with the accursed thing, ver. 1 . II. The defeat of Israel before Ai thereupon, ver. 2-5 . III. Joshua's humiliation and prayer on occasion of that sad disaster, ver. 6-9 . IV. The directions God gave him for the putting away of the guilt which had provoked God thus to contend with them, ver. 10-15 . V. The discovery, trial, conviction, condemnation, and execution, of the criminal, by which the anger of God was turned away, ver. 16-26 . And by this story it appears that, as the laws, so Canaan itself, "made nothing perfect," the perfection both of holiness and peace to God's Israel is to be expected in the heavenly Canaan only. 1 But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the L ORD was kindled against the children of Israel.   2 And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-el, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.   3 And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few.   4 So there went up thither of the people about three thousand men: and they fled before the men of Ai.   5 And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water. The story of this chapter begins with a but. The Lord was with Joshua, and his fame was noised through all that country, so the foregoing chapter ends, and it left no room to doubt but that he would go on as he had begun conquering and to conquer. He did right, and observed his orders in every thing. But the children of Israel committed a trespass, and so set God against them; and then even Joshua's name and fame, his wisdom and courage, could do them no service. If we lose our God, we lose our friends, who cannot help us unless God be for us. Now here is, I. Achan sinning, v. 1 . Here is only a general mention made of the sin; we shall afterwards have a more particular account of it from his own mouth. The sin is here said to be taking of the accursed thing, in disobedience to the command and in defiance of the threatening, ch. vi. 18 . In the sacking of Jericho orders were given that they should neither spare any lives nor take any treasure to themselves; we read not of the breach of the former prohibition (there were none to whom they showed any mercy), but of the latter: compassion was put off and yielded to the law, but covetousness was indulged. The love of the world is that root of bitterness which of all others is most hardly rooted up. Yet the history of Achan is a plain intimation that he of all the thousands of Israel was the only delinquent in this matter. Had there been more in like manner guilty, no doubt we should have heard of it: and it is strange there were no more. The temptation was strong. It was easy to suggest what a pity it was that so many things of value should be burnt; to what purpose is this waste? In plundering cities, every man reckons himself entitled to what he can lay his hands on. It was easy to promise themselves secrecy and impunity. Yet by the grace of God such impressions were made upon the minds of the Israelites by the ordinances of God, circumcision and the passover, which they had lately been partakers of, and by the providences of God which had been concerning them, that they stood in awe of the divine precept and judgment, and generously denied themselves in obedience to their God. And yet, though it was a single person that sinned, the children of Israel are said to commit the trespass, because one of their body did it, and he was not as yet separated from them, nor disowned by them. They did it, that is, by what Achan did guilt was brought upon the whole society of which he was a member. This should be a warning to us to take heed of sin ourselves, lest by it many be defiled or disquieted ( Heb. xii. 15 ), and to take heed of having fellowship with sinners, and of being in league with them, lest we share in their guilt. Many a careful tradesman has been broken by a careless partner. And it concerns us to watch over one another for the preventing of sin, because others' sins may redound to our damage. II. The camp of Israel suffering for the same: The anger of the Lord was kindled against Israel; he saw the offence, though they did not, and takes a course to make them see it; for one way or other, sooner or later, secret sins will be brought to light; and, if men enquire not after them, God will, and with his enquiries will awaken theirs. Many a community is under guilt and wrath and is not aware of it till the fire breaks out: here it broke out quickly. 1. Joshua sends a detachment to seize upon the next city that was in their way, and that was Ai. Only 3000 men were sent, advice being brought him by his spies that the place was inconsiderable, and needed no greater force for the reduction of it, v. 2, 3 . Now perhaps it was a culpable assurance, or security rather that led them to send so small a party on this expedition; it might also be an indulgence of the people in the love of ease, for they will not have all the people to labour thither. Perhaps the people were the less forward to go upon this expedition because they were denied the plunder of Jericho; and these spies were willing they should be gratified. Whereas when the town was to be taken, though God by his own power would throw down the walls, yet they must all labour thither and labour there too, in walking round it. It did not bode well at all that God's Israel began to think much of their labour, and contrived how to spare their pains. It is required that we work out our salvation, though it is God that works in us. It has likewise often proved of bad consequence to make too light of an enemy. They are but few (say the spies), but, as few as they were, they were too many for them. It will awaken our care and diligence in our Christian warfare to consider that we wrestle with principalities and powers. 2. The party he sent, in their first attack upon the town, were repulsed with some loss ( v. 4, 5 ): They fled before the men of Ai, finding themselves unaccountably dispirited, and their enemies to sally out upon them with more vigour and resolution than they expected. In their retreat they had about thirty-six men cut off: no great loss indeed out of such a number, but a dreadful surprise to those who had no reason to expect any other in any attack than clear, cheap, and certain victory. And now, as it proves, it is well there were but 3000 that fell under this disgrace. Had the body of the army been there, they would have been no more able to keep their ground, now they were under guilt and wrath, than this small party, and to them the defeat would have been much more grievous and dishonourable. However, it was bad enough as it was, and served, (1.) To humble God's Israel, and to teach them always to rejoice with trembling. Let not him that girdeth on the harness boast as he that putteth if off. (2.) To harden the Canaanites, and to make them the more secure notwithstanding the terrors they had been struck with, that their ruin, when it came, might be the more dreadful. (3.) To be an evidence of God's displeasure against Israel, and a call to them to purge out the old leaven. And this was principally intended in their defeat. 3. The retreat of this party in disorder put the whole camp of Israel into a fright: The hearts of the people melted, not so much for the loss as for the disappointment. Joshua had assured them that the living God would without fail drive out the Canaanites from before them, ch. iii. 10 . How can this event be reconciled to that promise? To every thinking man among them it appeared an indication of God's displeasure, and an omen of something worse, and therefore no marvel it put them into such a consternation; if God turn to be their enemy and fight against them, what will become of them? True Israelites tremble when God is angry. 6 And Joshua rent his clothes, and fell to the earth upon his face before the ark of the L ORD until the eventide, he and the elders of Israel, and put dust upon their heads.   7 And Joshua said, Alas, O Lord G OD , wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!   8 O Lord, what shall I say, when Israel turneth their backs before their enemies!   9 For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name? We have here an account of the deep concern Joshua was in upon this sad occasion. He, as a public person, interested himself more than any other in this public loss, and is therein an example to princes and great men, and teaches them to lay much to heart the calamities that befal their people: he is also a type of Christ, to whom the blood of his subjects is precious, Ps. lxxii. 14 . Observe, I. How he grieved: He rent his clothes ( v. 6 ), in token of great sorrow for this public disaster, and especially a dread of God's displeasure, which was certainly the cause of it. Had it been but the common chance of war (as we are too apt to express it), it would not have become a general to droop thus under it; but, when God was angry, it was his duty and honour to feel thus. One of the bravest soldiers that ever was owned that his flesh trembled for fear of God, Ps. cxix. 120 . As one humbling himself under the mighty had of God, he fell to the earth upon his face, not thinking it any disparagement to him to lie thus low before the great God, to whom he directed this token of reverence, by keeping his eye towards the ark of the Lord. The elders of Israel, being interested in the cause and influenced by his example, prostrated themselves with him, and, in token of deep humiliation, put dust upon their heads, not only as mourners, but as penitents; not doubting but it was for some sin or other that God did thus contend with them (though they knew not what it was), they humbled themselves before God, and thus deprecated the progress of his wrath. This they continued until even-tide, to show that it was not the result of a sudden feeling, but proceeded from a deep conviction of their misery and danger if God were any way provoked to depart from them. Joshua did not fall foul upon his spies for their misinformation concerning the strength of the enemy, nor upon the soldiers for their cowardice, though perhaps both were blameworthy, but his eye is up to God; for is there any evil in the camp and he has not done it? His eye is upon God as displeased, and that troubles him. II. How he prayed, or pleaded rather, humbly expostulating the case with God, not sullen, as David when the Lord had made a breach upon Uzzah, but much affected; his spirit seemed to be somewhat ruffled and discomposed, yet not so as to be put out of frame for prayer; but, by giving vent to his trouble in a humble address to God, he keeps his temper and it ends well. 1. Now he wishes they had all taken up with the lot of the two tribes on the other side Jordan, v. 7 . He thinks it would have been better to have staid there and been cut short than come hither to be cut off. This savours too much of discontent and distrust of God, and cannot be justified, though the surprise and disappointment to one deeply concerned for the public interest may in part excuse it. Those words, wherefore hast thou brought us over Jordan to destroy us? are too like what the murmurers often said ( Exod. xiv. 11, 12; xvi. 3; xvii. 3; Num. xiv. 2, 3 ); but he that searches the heart knew they came from another spirit, and therefore was not extreme to mark what he said amiss. Had Joshua considered that this disorder which their affairs were put into no doubt proceeded from something amiss, which yet might easily be redressed, and all set to rights again (as often in his predecessor's time), he would not have spoken of it as a thing taken for granted that they were delivered into the hands of the Amorites to be destroyed. God knows what he does, though we do not; but this we may be sure of, he never did nor ever will do us any wrong. 2. He speaks as one quite at a loss concerning the meaning of this event ( v. 8 ): " What shall I say, what construction can I put upon it, when Israel, thy own people, for whom thou hast lately done such great things and to whom thou hast promised the full possession of this land, when they turn their backs before their enemies " (their necks, so the word is), "when they not only flee before them, but fall before them, and become a prey to them? What shall we think of the divine power? Is the Lord's arm shortened? Of the divine promise? Is his word yea and nay? Of what God has done for us? Shall this be all undone again and prove in vain?" Note, The methods of Providence are often intricate and perplexing, and such as the wisest and best of men know not what to say to; but they shall know hereafter, John xiii. 7 . 3. He pleads the danger Israel was now in of being ruined. He gives up all for lost: " The Canaanites will environ us round, concluding that now our defence having departed, and the scales being turned in their favour, we shall soon be as contemptible as ever we were formidable, and they will cut off our name from the earth, " v. 9 . Thus even good men, when things go against them a little, are too apt to fear the worst, and make harder conclusions than there is reason for. But his comes in here as a plea: "Lord, let not Israel's name, which has been so dear to thee and so great in the world, be cut off." 4. He pleads the reproach that would be cast on God, and that if Israel were ruined his glory would suffer by it. They will cut off our name, says he, yet, as if he had corrected himself for insisting upon that, it is no great matter (thinks he) what becomes of our little name (the cutting off of that will be a small loss), but what wilt thou do for thy great name? this he looks upon and laments as the great aggravation of the calamity. He feared it would reflect on God, his wisdom and power, his goodness and faithfulness; what would the Egyptians say? Note, Nothing is more grievous to a gracious soul than dishonour done to God's name. This also he insists upon as a plea for the preventing of his fears and for a return of God's favour; it is the only word in all his address that has any encouragement in it, and he concludes with it, leaving it to this issue, Father, glorify thy name. The name of God is a great name, above every name; and, whatever happens, we ought to believe that he will, and pray that he would, work for his own name, that this may not be polluted. This should be our concern more than any thing else. On this we must fix our eye as the end of all our desires, and from this we must fetch our encouragement as the foundation of all our hopes. We cannot urge a better plea than this, Lord, What wilt thou do for thy great name? Let God in all be glorified, and then welcome his whole will. 10 And the L ORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?   11 Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.   12 Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.   13 Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the L ORD 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.   14 In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the L ORD taketh shall come according to the families thereof; and the family which the L ORD shall take shall come by households; and the household which the L ORD shall take shall come man by man.   15 And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the L ORD , and because he hath wrought folly in Israel. We have here God's answer to Joshua's address, which, we may suppose, came from the oracle over the ark, before which Joshua had prostrated himself, v. 6 . Those that desire to know the will of God must attend with their desires upon the lively oracles, and wait at wisdom's gates for wisdom's dictates, Prov. viii. 34 . And let those that find themselves under the tokens of God's displeasure never complain of him, but complain to him, and they shall receive an answer of peace. The answer came immediately, while he was yet speaking ( Isa. lxv. 24 ), as that to Daniel, Dan. ix. 20 , &c. I. God encourages Joshua against his present despondencies, and the black and melancholy apprehensions he had of the present posture of Israel's affairs ( v. 10 ): " Get thee up, suffer not thy spirits to droop and sink thus; wherefore liest thou thus upon thy face? " No doubt Joshua did well to humble himself before God, and mourn as he did, under the tokens of his displeasure; but now God told him it was enough, he would not have him continue any longer in that melancholy posture, for God delights not in the grief of penitents when they afflict their souls further than as it qualifies them for pardon and peace; the days even of that mourning must be ended. Arise, shake thyself from the dust, Isa. liii. 2 . Joshua continued his mourning till eventide ( v. 6 ), so late that they could do nothing that night towards the discovery of the criminal, but were forced to put it off till next morning. Daniel ( Dan. ix. 21 ), and Ezra ( Ezra ix. 5, 6 ), continued their mourning only till the time of the evening sacrifice; that revived them both: but Joshua went past that time, and therefore is thus roused: " Get thee up, do not lie all night there." Yet we find that Moses fell down before the Lord forty days and forty nights, to make intercession for Israel, Deut. ix. 18 . Joshua must get up because he has other work to do than to lie there; the accursed thing must be discovered and cast out, and the sooner the better; Joshua is the man that must do it, and therefore it is time for him to lay aside his mourning weeds, and put on his judge's robes, and clothe himself with zeal as a cloak. Weeping must not hinder sowing, nor one duty of religion jostle out another. Every thing is beautiful in its season. Shechaniah perhaps had an eye to this in what he said to Ezra upon a like occasion. See Ezra x. 2-4 . II. He informs him of the true and only cause of this disaster, and shows him wherefore he contended with them ( v. 11 ): Israel hath sinned. "Think not that God's mind is changed, his arm shortened, or his promise about to fail; no, it is sin, it is sin, that great mischief-maker, that has stopped the current of divine favours and has made this breach upon you." The sinner is not named, though the sin is described, but it is spoken of as the act of Israel in general, till they have fastened it upon the particular person, and their godly sorrow have so wrought a clearing of themselves, as theirs did, 2 Cor. vii. 11 . Observe how the sin is here made to appear exceedingly sinful. 1. They have transgressed my covenant, an express precept with a penalty annexed to it. It was agreed that God should have all the spoil of Jericho, and they should have the spoil of the rest of the cities of Canaan; but, in robbing God of his part, they transgressed this covenant. 2. They have even taken of the devoted thing, in contempt of the curse which was so solemnly denounced against him that should dare to break in upon God's property, as if that curse had nothing in it formidable. 3. They have also stolen; they did it clandestinely, as if they could conceal it from the divine omniscience, and they were ready to say, The Lord shall not see, or will not miss so small a matter out of so great a spoil. Thus thou thoughtest I was altogether such a one as thyself. 4. They have dissembled also. Probably, when the action was over, Joshua called all the tribes, and asked them whether they had faithfully disposed of the spoil according to the divine command, and charged them, if they knew of any transgression, that they should discover it, but Achan joined with the rest in a general protestation of innocency, and kept his countenance, like the adulterous woman that eats and wipes her mouth, and says, I have done no wickedness. Nay, 5. They have put the accursed thing among their own goods, as if they had as good a title to that as to any thing they have, never expecting to be called to an account, nor designing to make restitution. All this Joshua, though a wise and vigilant ruler, knew nothing of, till God told him, who knows all the secret wickedness that is in the world, which men know nothing of God could at this time have told him who the person was that had done this thing, but he does not, (1.) To exercise the zeal of Joshua and Israel, in searching out the criminal. (2.) To give the sinner himself space to repent and make confession. Joshua no doubt proclaimed it immediately throughout the camp that there was such a transgression committed, upon which, if Achan had surrendered himself, and penitently owned his guilt, and prevented the scrutiny, who knows but he might have had the benefit of that law which accepted of a trespass-offering, with restitution, from those that had sinned through ignorance in the holy things of the law? Lev. v. 15, 16 . But Achan never discovering himself till the lot discovered him evidenced the hardness of his heart, and therefore he found no mercy. III. He awakens him to enquire further into it, by telling him, 1. That this was the only ground for the controversy God had with them, this, and nothing else; so that when this accursed thing was put away he needed not fear, all would be well, the stream of their successes, when this one obstruction was removed, would run as strong as ever. 2. That if this accursed thing were not destroyed they could not expect the return of God's gracious presence; in plain terms, neither will I be with you any more as I have been, except you destroy the accursed, that is, the accursed person, who is made so by the accursed thing. That which is accursed will be destroyed; and those whom God has entrusted to bear the sword bear it in vain if they make it not a terror to that wickedness which brings these judgments of God on a land. By personal repentance and reformation, we destroy the accursed thing in our own hearts, and, unless we do this, we must never expect the favour of the blessed God. Let all men know that it is nothing but sin that separates between them and God, and, if it be not sincerely repented of and forsaken, it will separate eternally. IV. He directs him in what method to make this enquiry and prosecution. 1. He must sanctify the people, now over-night, that is, as it is explained, he must command them to sanctify themselves, v. 13 . And what can either magistrates or ministers do more towards sanctification? They must put themselves into a suitable frame to appear before God and submit to the divine scrutiny, must examine themselves, now that God was coming to examine them, must prepare to meet their God. They were called to sanctify themselves when they were to receive the divine law ( Exod. xix. ), and now also when they were to come under the divine judgment; for in both God is to be attended with the utmost reverence. "There is an accursed thing in the midst of you, and therefore sanctify yourselves, " that is, Let all that are innocent be able to clear themselves, and be the more careful to cleanse themselves. The sin of others may be improved by us as furtherances of our sanctification, as the scandal of the incestuous Corinthian occasioned a blessed reformation in that church, 2 Cor. vii. 11 . 2. He must bring them all under the scrutiny of the lot ( v. 14 ); the tribe which the guilty person was of should first be discovered by lot, then the family, then the household, and last of all the person. The conviction came upon him thus gradually that he might have some space given him to come in and surrender himself; for God is not willing that any should perish, but that all should come to repentance. Observe, The Lord is said to take the tribe, and family, and household, on which the lot fell, because the disposal of the lot is of the Lord, and, however casual it seems, is under the direction of infinite wisdom and justice; and to show that when the sin of sinners finds them out God is to be acknowledged in it; it is he that seizes them, and the arrests are in his name. God hath found out the iniquity of thy servants, Gen. xliv. 16 . It is also intimated with what a certain and unerring judgment the righteous God does and will distinguish between the innocent and the guilty, so that though for a time they seem involved in the same condemnation, as the whole tribe did when it was first taken by the lot, yet he who has his fan in his hand will effectually provide for the taking out of the precious from the vile; so that though the righteous be of the same tribe, and family, and household, with the wicked, yet they shall never be treated as the wicked, Gen. xviii. 25 . 3. When the criminal was found out he must be put to death without mercy ( Heb. x. 28 ), and with all the expressions of a holy detestation, v. 15 . He and all that he has must be burnt with fire, that there might be no remainders of the accursed thing among them; and the reason given for this severe sentence is because the criminal has, (1.) Given a great affront to God: He has transgressed the covenant of the Lord, who is jealous particularly for the honour of the holy covenant. (2.) He has done a great injury to the church of God: He has wrought folly in Israel, has shamed that nation which is looked upon by all its neighbours to be a wise and understanding people, has infected that nation which is sanctified to God, and troubled that nation of which he is the protector. These being crimes so heinous in their nature, and of such pernicious consequence and example, the execution, which otherwise would have come under the imputation of cruelty, is to be applauded as a piece of necessary justice. It was sacrilege; it was invading God's rights, alienating his property, and converting to a private use that which was devoted to his glory and appropriated to the service of his sanctuary--this was the crime to be thus severely punished, for warning to all people in all ages to take heed how they rob God. 16 So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:   17 And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:   18 And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.   19 And Joshua said unto Achan, My son, give, I pray thee, glory to the L ORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.   20 And Achan answered Joshua, and said, Indeed I have sinned against the L ORD God of Israel, and thus and thus have I done:   21 When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.   22 So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.   23 And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the L ORD .   24 And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.   25 And Joshua said, Why hast thou troubled us? the L ORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.   26 And they raised over him a great heap of stones unto this day. So the L ORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day. I. The discovery of Achan by the lot, which proved a perfect lot, though it proceeded gradually. Though we may suppose that Joshua slept the better, and with more ease and satisfaction, when he knew the worst of the disease of that body of which, under God, he was the head, and was put into a certain method of cure, yet he rose up early in the morning ( v. 16 ), so much was his heart upon it, to put away the accursed thing. We have found Joshua upon other occasions an early riser; here it shows his zeal and vehement desire to see Israel restored to the divine favour. In the scrutiny observe, 1. That the guilty tribe was that of Judah, which was, and was to be, of all the tribes, the most honourable and illustrious; this was an alloy to their dignity, and might serve as a check to their pride: many there were who were its glories, but here was one that was its reproach. Let not the best families think it strange if there be those found in them, and descending from them, that prove their grief and shame. Judah was to have the first and largest lot in Canaan; the more inexcusable is one of that tribe it, not content to wait for his own share, he break in upon God's property. The Jews' tradition is that when the tribe of Judah was taken the valiant men of that tribe drew their swords, and professed they would not sheathe them again till they saw the criminal punished and themselves cleared who knew their own innocency. 2. That the guilty person was at length fastened upon, and the language of the lot was, Thou art the man, v. 18 . It was strange that Achan, being conscious to himself of guilt, when he saw the lot come nearer and nearer to him, had not either the wit to make an escape or the grace to make a confession; but his heart was hardened through the deceitfulness of sin, and it proved to be to his own destruction. We may well imagine how his countenance changed, and what horror and confusion seized him when he was singled out as the delinquent, when the eyes of all Israel were fastened upon him, and every one was ready to say, Have we found thee, O our enemy? See here, (1.) The folly of those that promise themselves secrecy in sin: the righteous God has many ways of bringing to light the hidden works of darkness, and so bringing to shame and ruin those that continue their fellowship with those unfruitful works. A bird of the air, when God pleases, shall carry the voice, Eccl. x. 20 . See Ps. xciv. 7 , &c. (2.) How much it is our concern, when God is contending with us, to find out what the cause of action is, what the particular sin is, that, like Achan, troubles our camp. We must thus examine ourselves and carefully review the records of conscience, that we may find out the accursed thing, and pray earnestly with holy Job, Lord, show me wherefore thou contendest with me. Discover the traitor and he shall be no longer harboured. II. His arraignment and examination, v. 19 . Joshua sits judge, and, though abundantly satisfied of his guilt by the determination of the lot, yet urges him to make a penitent confession, that his soul might be saved by it in the other world, though he could not give him any encouragement to hope that he should save his life by it. Observe, 1. How He accosts him with the greatest mildness and tenderness that could be, like a true disciple of Moses. He might justly have called him "thief," and "rebel," "Raca," and "thou fool," but he call him "son;" he might have adjured him to confess, as the high priest did our blessed Saviour, or threatened him with the torture to extort a confession, but for love's sake he rather beseeches him: I pray thee make confession. This is an example to all not to insult over those that are in misery, though they have brought themselves into it by their own wickedness, but to treat even offenders with the spirit of meekness, not knowing, what we ourselves should have been and done if God had put us into the hands of our own counsels. It is likewise an example to magistrates, in executing justice, to govern their own passions with a strict and prudent hand, and never suffer themselves to be transported by them into any indecencies of behaviour or language, no, not towards those that have given the greatest provocations. The wrath of man worketh not the righteousness of God. Let them remember the judgment is God's, who is Lord of his anger. This is the likeliest method of bringing offenders to repentance. 2. What he wishes him to do, to confess the fact, to confess it to God, the party offended by the crime; Joshua was to him in god's stead, so that in confessing to him he confessed to God. Hereby he would satisfy Joshua and the congregation concerning that which was laid to his charge; his confession would also be an evidence of his repentance, and a warning to others to take heed of sinning after the similitude of his transgression: but that which Joshua aims at herein is that God might be honoured by it, as the Lord, the God of infinite knowledge and power, from whom no secrets are hid; and as the God of Israel, who, as he does particularly resent affronts given to his Israel, so he does the affronts given him by Israel. Note, In confessing sin, as we take shame to ourselves, so we give glory to God as righteous God, owning him justly displeased with us, and as a good God, who will not improve our confessions as evidences against us, but is faithful and just to forgive when we are brought to own that he would be faithful and just if he should punish. By sin we have injured God in his honour. Christ by his death has made satisfaction for the injury; but it is required that we by repentance show our good will to his honour, and, as far as in us lies, give glory to him. Bishop Patrick quotes the Samaritan chronicle, making Joshua to say here to Achan, Lift up thy eyes to the king of heaven and earth, and acknowledge that nothing can be hidden from him who knoweth the greatest secrets. III. His confession, which now at last, when he saw it was to no purpose to conceal his crime, was free and ingenuous enough, v. 20, 21 . Here is, 1. A penitent acknowledgment of fault. "Indeed I have sinned; what I am charged with is too true to be denied and too bad to be excused. I own it, I lament it; the Lord is righteous in bringing it to light, for indeed I have sinned." This is the language of a penitent that is sick of his, and whose conscience is loaded with it. "I have nothing to accuse any one else of, but a great deal to say against myself; it is with me that the accursed thing is found; I am the man who has perverted that which was right and it profited me not. " And that wherewith he aggravates the sin is that it was committed against the Lord God of Israel. He was himself an Israelite, a sharer with the rest of that exalted nation in their privileges, so that, in offending the God of Israel, he offended his own God, which laid him under the guilt of the basest treachery and ingratitude imaginable. 2. A particular narrative of the fact: Thus and thus have I done. God had told Joshua in general that a part of the devoted things was alienated, but is to him to draw from Achan an account of the particulars; for, one way or other, God will make sinners' own tongues to fall upon them ( Ps. lxiv. 8 ); if ever he bring them to repentance, they will be their own accusers, and their awakened consciences will be instead of a thousand witnesses. Note, It becomes penitents, in the confession of their sins to God, to be very particular; not only, "I have sinned," but, "In this and that instance I have sinned," reflecting with regret upon all the steps that led to the sin and all the circumstances that aggravated it and made it exceedingly sinful: thus and thus have I done. He confesses, (1.) To the things taken. In plundering a house in Jericho he found a goodly Babylonish garment; the word signifies a robe, such as princes wore when they appeared in state, probably it belonged to the King of Jericho; it was far fetched, as we translate it, from Babylon. A garment of divers colours, so some render it. Whatever it was, in his eyes it made a very glorious show. "A thousand pities" (thinks Achan) "that it should be burnt; then it will do nobody any good; if I take it for myself, it will serve me many a year for my best garment." Under these pretences, he makes bold with this first, and things it no harm to save it from the fire; but, his hand being thus in, he proceeds to take a bag of money, two hundred shekels, that is one hundred ounces of silver, and a w wedge of gold which weighed fifty shekels, that is twenty-five ounces. He could not plead that, in taking these, he saved them from the fire (for the silver and gold were to be laid up in the treasury ); but those that make a slight excuse to serve in daring to commit one sin will have their hearts so hardened by it that they will venture upon the next without such an excuse; for the way of sin is downhill. See what a peer prize it was for which Achan ran this desperate hazard, and what an unspeakable loser he was by the bargain. See Matt. xvi. 26 . (2.) He confesses the manner of taking them. [1.] the sin began in the eye. He saw these fine things, as Eve saw the forbidden fruit, and was strangely charmed with the sight. See what comes of suffering the heart to walk after the eyes, and what need we have to make this covenant with our eyes, that if they wander they shall be sure to weep for it. Look not thou upon the wine that is red, upon the woman that is fair; close the right eye that thus offense thee, to prevent the necessity of plucking it out, and casting it from thee, Matt. v. 28, 29 . [2.] It proceeded out of the heart. He owns, I coveted them. thus lust conceived and brought forth this sin. Those that would be kept from sinful actions must mortify and check in themselves sinful desires, particularly the desire of worldly wealth, which we more particularly call covetousness. O what a world of evil is the love money the root of! Had Achan looked upon these things with an eye of faith, he would have seen them accursed things, and would have dreaded them, but, looking upon them with an eye of sense only, he saw them goodly things, and coveted them. It was not the looking, but the lusting that ruined him. [3.] When he had committed it he was very industrious to conceal it. Having taken of the forbidden treasures, fearing lest any search should be made for prohibited goods, he hid them in the earth, as one that resolved to keep what he had gotten, and never to make restitution. Thus does Achan confess the whole matter, that God might be justified in the sentence passed upon him. See the deceitfulness of sin; that which is pleasing in the commission is bitter in the reflection; at the last it bites like a serpent. Particularly, see what comes of ill-gotten goods, and how those will be cheated that rob God. Job xx. 15 , He hath swallowed down riches, and he shall vomit them up again. IV. His conviction. God had convicted him by the lot; he had convicted himself by his own confession; but, that no room might be left for the most discontented Israelite to object against the process, Joshua has him further convicted by the searching of his tent, in which the goods were found which he confessed to. Particular notice is taken of the haste which the messengers made that were sent to search: They ran to the tent ( v. 22 ), not only to show their readiness to obey Joshua's orders, but to show how uneasy they were till the camp was cleared of the accursed thing, that they might regain the divine favour. Those that feel themselves under wrath find themselves concerned not to defer the putting away of sin. Delays are dangerous, and it is not time to trifle. When the stolen goods were brought they were laid out before the Lord ( v. 23 ), that all Israel might see how plain the evidence was against Achan, and might adore the strictness of God's judgments in punishing so severely the stealing of such small things, and yet the justice of his judgments in maintaining his right to devoted things, and might be afraid of ever offending in the like kind. In laying them out before the Lord they acknowledged his title to them, and waited to receive his directions concerning them. Note, Those that think to put a cheat upon God do but deceive themselves; what is taken from him he will recover ( Hos. ii. 9 ) and he will be a loser by no man at last. V. His condemnation. Joshua passes sentence upon him ( v. 25 ): Why hast thou troubled us? There is the ground of the sentence. O, how much hast thou troubled us! so some read it. He refers to what was said when the warning was given not to meddle with the accursed thing ( ch. vi. 18 ), lest you make the camp of Israel a curse and trouble it. Note, Sin is a very troublesome thing, not only to the sinner himself, but to all about him. He that is greedy of gain, as Achan was, troubles his own house ( Prov. xv. 27 ) and all the communities he belongs to. Now (says Joshua) God shall trouble thee. See why Achan was so severely dealt with, not only because he had robbed God, but because he had troubled Israel; over his head he had (as it were) this accusation written, "Achan, the troubler of Israel, " as Ahab, 1 Kings xviii. 18 . This therefore is his doom: God shall trouble thee. Note, the righteous God will certainly recompense tribulation to those that trouble his people, 2 Thess. i. 6 . Those that are troublesome shall be troubled. Some of the Jewish doctors, from that word which determines the troubling of him to this day, infer that therefore he should not be troubled in the world to come; the flesh was destroyed that spirit might be saved, and, if so, the dispensation was really less severe than it seemed. In the description both of his sin and of his punishment, by the trouble that was in both, there is a plain allusion to his name Achan, or, as he is called, 1 Chron. ii. 7 , Achar, which signifies trouble. He did too much answer his name. VI. His execution. No reprieve could be obtained; a gangrened member must be cut off immediately. When he is proved to be an anathema, and the troubler of the camp, we may suppose all the people cry out against him, Away with him, away with him! Stone him, stone him! Here is, 1. The place of execution. They brought him out of the camp, in token of their putting far from them that wicked person, 1 Cor. v. 13 . When our Lord Jesus was made a curse for us, that by his trouble we might have peace, he suffered as an accursed thing without the gate, bearing our reproach, Heb. xiii. 12, 13 . The execution was at a distance, that the camp which was disturbed by Achan's sin might not be defiled by his death. 2. The persons employed in his execution. It was the act of all Israel, v. 24, 25 . They were all spectators of it, that they might see and fear. Public executions are public examples. Nay, they were all consenting to his death, and as many as could were active in it, in token of the universal detestation in which they held his sacrilegious attempt, and their dread of God's displeasure against them. 3. The partakers with him in the punishment; for he perished not alone in his iniquity, ch. xxii. 20 . (1.) The stolen goods were destroyed with him, the garment burnt, as it should have been with the rest of the combustible things in Jericho, and the silver and gold defaced, melted, lost, and buried, in the ashes of the rest of his goods under the heap of stones, so as never to be put to any other use. (2.) All his other goods were destroyed likewise, not only his tent, and the furniture of that, but his oxen, asses, and sheep, to show that goods gotten unjustly, especially if they be gotten by sacrilege, will not only turn to no account, but will blast and waste the rest of the possessions to which they are added. The eagle in the fable, that stole flesh from the altar, brought a coal of fire with it, which burnt her nest, Hab. ii. 9, 10; Zech. v. 3, 4 . Those lose their own that grasp at more than their own. (3.) His sons and daughters were put to death with him. Some indeed think that they were brought out ( v. 24 ) only to be the spectators of their father's punishment, but most conclude that they died with him, and that they must be meant v. 25 , where it is said they burned them with fire, after they had stoned them with stones. God had expressly provided that magistrates should not put the children to death for the fathers'; but he did not intend to bind himself by that law, and in this case he had expressly ordered ( v. 15 ) that the criminal, and all that he had, should be burnt. Perhaps his sons and daughters were aiders and abettors in the villany, had helped to carry off the accursed thing. It is very probable that they assisted in the concealment, and that he could not hide them in the midst of his tent but they must know and keep his counsel, and so they became accessaries ex post facto--after the fact; and, if they were ever so little partakers in the crime, it was son heinous that they were justly sharers in the punishment. However God was hereby glorified, and the judgment executed was thus made the more tremendous. 4. The punishment itself that was inflicted on him. He was stoned (some think as a sabbath breaker, supposing that the sacrilege was committed on the sabbath day), and then his dead body was burnt, as an accursed thing, of which there should be no remainder left. The concurrence of all the people in this execution teaches us how much it is the interest of a nation that all in it should contribute what they can, in their places, to the suppression of vice and profaneness, and the reformation of manners; sin is a reproach to any people, and therefore every Israelite indeed will have a stone to throw at it. 5. The pacifying of God's wrath hereby ( v. 26 ): The Lord turned from the fierceness of his anger. The putting away of sin by true repentance and reformation, as it is the only way, so it is a sure and most effectual way, to recover the divine favour. Take away the cause, and the effect will cease. VII. The record of his conviction and execution. Care was taken to preserve the remembrance of it, for warning and instruction to posterity. 1. A heap of stones was raised on the place where Achan was executed, every one perhaps of the congregation throwing a stone to the heap, in token of his detestation of the crime. 2. A new name was given to the place; it was called the Valley of Achor, or trouble. This was a perpetual brand of infamy upon Achan's name, and a perpetual warning to all people not to invade God's property. By this severity against Achan, the honour of Joshua's government, now in the infancy of it, was maintained, and Israel, at their entrance upon the promised Canaan, were reminded to observe, at their peril, the provisos and limitations of the grant by which they held it. The Valley of Achor is said to be given for a door of hope, because when we put away the accursed thing then there begins to be hope in Israel, Hos. ii. 15; Ezra x. 2 . INTRODUCTION TO JOSHUA 7 For the trespass of Achan the children of Israel were smitten and put to flight by the men of Ai, Jos 7:1; which gave him and the elders of the people great concern, both for Israel and for the name of the Lord, which was expressed by Joshua in prayer to God, Jos 7:6; when the Lord informed him of the reason of it, and gave him directions for finding out the guilty person, and for the punishment of him, Jos 7:10; which directions Joshua followed, and the person was found out, who being urged to a confession made one, Jos 7:16; upon which he and all he had, with the things he had taken, were burnt with fire, Jos 7:22. Ver. 1. But the children of Israel committed a trespass in the accursed thing,.... Or concerning it, with respect to it, by taking part of what was devoted to another use, and forbidden theirs: this was done, not by the whole body of the people, only by one of them; but it not being discovered who it was, it was imputed to the whole, on whom it lay to find out the guilty person and punish him, or else the whole must suffer for it: this chapter begins with a "but", and draws a vail over the fame and glory of Joshua, observed in Jos 6:27; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing; of what was devoted to the Lord and to sacred uses; this he had taken to himself out of the spoil of the city of Jericho, for his own use, contrary to the command of God: his descent is particularly described, that it might be known of what family and tribe he was; and it is traced up to Zerah, who was a son of Judah, Ge 38:30; and the anger of the Lord was kindled against the children of Israel; because of the sin of Achan. Joshua 7:2 Ver. 2. And Joshua sent men from Jericho to Ai,.... Which was the next city of importance, though not so large as Jericho, and was, as the Jews say {l}, three miles distant from it; Abarbinel says {m} four miles, and so Bunting {n}; Jerom {o} says, that in his times very few ruins of it appeared, only the place was shown where it stood: which [is] beside Bethaven; a name by which Bethel in later times was called, Ho 4:15; but here it is manifestly a distinct place from it; just hard by or near to this place, as Jarchi and Kimchi interpret it, was the city of Ai: Bethaven seems to have been the suburbs of it, or however was very near unto it: on the east side of Bethel; near to which Abraham built an altar, as did Jacob also, and which in former times was called Luz, Ge 12:8; and was well known in later ages by the name of Bethel; it was reckoned about a mile from Ai: the situation of this city is so particularly described to distinguish it from another city of this name, Ai of the Amorites, Jer 49:3; and is here called "that Ai", that well known Ai, as Kimchi observes: and spake unto them; at the time he sent them, when he gave them their orders to go thither: saying, go up and view the country; the mountainous part of it; for they were now in a plain, where Jericho was seated; and observe what place was most proper to attack next, and which the best way of coming at it: and the men went up and viewed Ai; what a sort of a city it was, how large, and what its fortifications, and what avenues were to it: by this it appears that Ai was built upon a hill, or at least was higher than Jericho and its plains; and with this agrees what a traveller says {p} of it, it is a village full of large ruins (in this he differs from Jerom) and from hence are seen the valley of Jericho, the dead sea, Gilgal, and Mount Quarantania, and many other places towards the east. {l} Shemoth Rabba, sect. 32. fol. 185. 2. {m} In Josh. xx. fol. 34. 1. {n} Travels Of the Patriarchs, &c. p. 95. {o} De loc. Heb. fol. 87. E. {p} Baumgarten. Peregrinatio, l. 3. c. 1. p. 105. Joshua 7:3 Ver. 3. And they returned unto Joshua, and said unto him, let not all the people go up,.... After they had reconnoitred the place, they came back to their general, and gave it as their opinion, that there was no need for the whole army to go up against the city: but let about two or three thousand men go up and smite Ai; such a number they judged were sufficient to take it: [and] make not all the people to labour thither; carrying their tents, bearing their armour, and going up hill: for they [are but] few; the inhabitants of Ai, men and women making but twelve thousand; Jos 8:25. Joshua 7:4 Ver. 4. So there went up thither of the people about three thousand men,.... Joshua detached from the army the largest number proposed, that there might be strength enough to take the place; and those he sent under proper officers to Ai, who went up to the very gate of the city, as appears from Jos 7:5: and they fled before the men of Ai; for upon their appearing at the gate of their city, they came out with all their forces against them, and as soon as they did, the children of Israel durst not face them, but without engaging with them fled at once: God having forsaken them, their courage failed, the dread of their enemies falling on them. Joshua 7:5 Ver. 5. And the men of Ai smote of them about thirty and six men,.... In the pursuit of them, which were but few, but a sufficient rebuke of Providence; their loss was but small, but their shame and disgrace great: for they chased them [from] before the gate; the gate of the city of Ai: [even] unto Shebarim; not that there was a place of this name before, but it was so called from hence, because there they were broken, as Kimchi observes; and the Targum and Jarchi render it, "until they were broken,'' their lines broken, not being able to retreat in order, but were scattered, and fled to their camp as they could: Gussetius {q} thinks it was the; name of a place, but not so called for the above reason, but because there lay broken pieces of the rock scattered about: and smote them in the going down; the hill from Ai; "Morad", rendered "going down", may taken for the proper name of a place, and which, Kimchi says, was a place before Ai, in which there was a declivity and descent, and in that place they smote them when they fled: wherefore the hearts of the people melted, and became as water; that is, the whole body of the people, when this little army returned defeated, their spirits failed them, their courage was lost, their nerves were loosed, and they became languid, faint, and feeble; not that their loss was so great, but that they perceived God had forsaken them, and what the issue of this would be they dreaded. {q} Comment. Ebr. p. 825. Joshua 7:6 Ver. 6. And Joshua rent his clothes,.... As was usual in those ancient times, on hearing bad news, and as expressive of grief and trouble {r}; see Ge 37:29; and fell to the earth upon his face before the ark of the Lord, until the eventide; in a posture of adoration and prayer, in which he continued till even; how long that was cannot be said, since the time is not mentioned when the army returned from Ai; very probably it was some time in the afternoon: this was done before the ark of the Lord, the symbol of the divine Presence, not in the most holy place, where that usually was, and into which Joshua might not enter, but in the tabernacle of the great court, over against where the ark was: he and the elders of Israel; either the elders of the people in the several tribes, or rather the seventy elders, which were the sanhedrim or council, and which attended Joshua, and assisted him as such; and put dust upon their heads; another rite or ceremony used in times of mourning and distress, and that very anciently, before Joshua's time and after, see Job 2:12; and among various nations; so when Achilles bewailed the death of Patroclus, he is represented by Homer {s} taking with both his hands the black earth, and pouring it on his head; so Aristippus among the Athenians is said {t} to sprinkle dust on his head in token of mourning on a certain account. {r} "Tum pius", Aeneas, &c. Virgil. Aeneid. l. 5. prope finem. {s} amfoterhsi te cersin, &c. Iliad. 18. ver. 23. Vid. Odyss. 24. "Sparsitque cinis", &c. Seneca, Troad. Act. 1. Chorus. {t} Heliodor. Aethiop. l. 1. c. 13. Joshua 7:7 Ver. 7. And Joshua said, alas! O Lord God,.... What a miserable and distressed condition are we in! have pity and compassion on us; who could have thought it, that this would have been our case? wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us: who are mentioned either for the whole people of the land of Canaan; or rather, because the people of Israel were now in that part of the country which they inhabited: these words discover much weakness, diffidence, and distrust, and bear some likeness to the murmurs of the children of Israel in the wilderness; but not proceeding from that malignity of spirit theirs did, but from a concern for the good of the people and the glory of God, they are not resented by him: would to God we had been content, and dwelt on the other side Jordan; in which he seems to cast the blame, not upon the Lord but upon himself and the people, who were not content to dwell on the other side, but were desirous of a larger and better country; and now ruin seemed to be the consequent of that covetous disposition and discontented mind. Joshua 7:8 Ver. 8. O Lord, what shall I say,.... For the comfort and encouragement of the people of Israel, in vindication of thy power and faithfulness, and against the charge of weakness in thyself, unfaithfulness to thy promises, and unkindness to thy people, brought by our enemies: when Israel hath turned their backs before their enemies? or after they have done it; what is to be said now, this being the case? he speaks as a man confounded, and at the utmost loss how to account for the power, the providence, and promises of God. Joshua 7:9 Ver. 9. For the Canaanites,.... Those that dwell on the east and on the west of the land, see Jos 11:3; who were one of the seven nations: and all the inhabitants of the land shall hear [of it]; of this defeat; not only the Amorites, among whom they now were, and the Canaanites before mentioned, but the Hittites, the Hivites, the Perizzites, and the Jebusites; and shall environ us round; come with all their forces from all parts of the land, and surround us, so that there will be no escaping for us: and cut off our name from the earth; utterly destroy us, that we shall be no more a nation and people, and the name of an Israelite no more be heard of, see Ps 83:4; and what wilt thou do unto thy great name? this, though mentioned last, was uppermost in the heart of Joshua, and was reserved by him as his strongest argument with God to appear for them and save them; since his own glory, the glory of his perfections, his wisdom, goodness, power, truth, and faithfulness, was so much concerned in their salvation. Joshua 7:10 Ver. 10. And the Lord said unto Joshua, get thee up,.... From the ground where he lay prostrate, with his face to it: this he said, not as refusing his supplication to him, but rather as encouraging and strengthening him; though chiefly he said this in order to instruct him, and that he might prepare for what he was to do: wherefore liest thou thus upon thy face? in this manner, so distressed and dejected; or for this thing, as the Targum, for this defeat of the army; something else is to be done besides prayer and supplication. Joshua 7:11 Ver. 11. Israel hath sinned,.... For though one only had committed the sin, others might have known of it, and connived at it; however, there was sin committed among them, and it must be discovered, the guilt charged, and punishment inflicted: and they have also transgressed my covenant which I commanded them; not the law given on Mount Sinai, called the covenant, though in general that was now broken, inasmuch as they then promised to hear and obey all that the Lord should say unto them, Ex 24:7; but it particularly means the command given, Jos 6:18; that they should take nothing of that which was devoted the Lord, and thereby make the camp of Israel a curse, and trouble it; and which shows that that was not a command given by Joshua of himself, but what he had from the Lord: for they have even taken of the accursed thing; somewhat of that which was devoted to sacred uses: and have also stolen; taken it away, not openly, but by stealth, as being conscious they ought not to have done what they did, and so sinned both against God and their own consciences: and dissembled also; or "lied" {u}; pretended they had not taken any of the accursed thing when they had; and it is probable that the people in general, each of the tribes, families, and houses, were examined by proper officers, whether they had taken any of the spoil, or not, to themselves, and they all denied they had, and he that had taken it among the rest; and perhaps was particularly asked the question, which he answered in the negative: and they have put [it] even amongst their own stuff; their household stuff, mixed them with their own goods that they might not be known; or put them "in their own vessels" {w}, for their own use and service. {u} wvxk "mentiti sunt", Pagninus, Junius & Tremellius, Piscator. {w} Mhylkb "in vasis suis", Montanus. Joshua 7:12 Ver. 12. Therefore the children of Israel could not stand before their enemies,.... Being forsaken of God for the sin committed among them: [but] turned [their] backs before their enemies: had not courage to face them, but fled as soon as they appeared: because they were accursed; of God for the accursed thing that had been taken, as was threatened would be their case, should they take any of it; Jos 6:18; neither will I be with you any more, until ye take away the accursed thing from among you; that is, until they had put to death the person who had taken of the accursed thing, and made himself thereby accursed, and even all the camp of Israel; till this was done, the Lord would not be with them to protect and defend them, and give them success against their enemies. Joshua 7:13 Ver. 13. Up, sanctify the people,.... The word "up" not only signifies getting up from the ground on which he lay, but to bestir himself, and to be active in what he would now be enjoined and directed to do, and in the first place to "sanctify the people", that is, by giving them orders to do it themselves: and say, sanctify yourselves against tomorrow; either by some ceremonial ablutions, or by the performance of moral duties, as prayer, repentance, and good works; or rather, they were to "prepare" themselves, as the Targum and Kimchi interpret it, to get ready against the morrow, and expect to be thoroughly searched, in order to find out the person who had taken the accursed thing: for thus saith the Lord God of Israel, [there is] an accursed thing in the midst of thee, O Israel; an accursed person, who had taken of what was devoted to the Lord for his own use, and so accursed: thou canst not stand before thine enemies, until ye take away the accursed thing from among you; by putting him to death. Joshua 7:14 Ver. 14. In the morning therefore ye shall be brought according to your tribes,.... One or more of every tribe, according to the number of them, were to be brought the next morning before Joshua and the elders of Israel, the sanhedrim and council of the nation, and very probably the tabernacle, where they assembled for this purpose: and it shall be, [that] the tribe which the Lord taketh; how a tribe and so a family or household were taken is differently understood; what some of the Jewish writers say deserves no regard, as the detention of persons by the ark, or of the dulness of the stones in the Urim and Thummim: it seems best to understand the whole affair as done by casting lots {x}; so Josephus {y} and Ben Gersom; and they might in this way be said to be taken by the Lord, because the disposition of the lot is by him, Pr 16:33; now it is said, that the tribe that should be taken, as Judah was, from what follows, shall come according to the families [thereof]; that is, the families in that tribe, meaning the heads of them, as Kimchi well observes; these were to come to the place where the lots were cast: and the family which the Lord shall take shall come by households; on whatsoever family in the tribe the lot should fall, the heads of households in that family should appear and have lots cast on them: and the household which the Lord shall take shall come man by man; that household that should be taken by lot, the men thereof, the heads of the house, should come each of them and have lots east on them, that the particular man that sinned might be discovered. {x} Pirke Eliezer, c. 38. Samaritan. Chronic. apud Hottinger. Smegma. Oriental. l. 1. c. 8. p. 505. Jarchi in loc. {y} Antiqu. l. 5. c. 1. sect. 10. Joshua 7:15 Ver. 15. And it shall be, [that] he that is taken with the accursed thing shall be burnt with fire,.... He that is taken by lot, and the accursed thing found with him, this should be the death, burning, one of the four capital punishments with the Jews: this was ordered in this case, because the city of Jericho, accursed or devoted, was burnt with fire, Jos 6:24; he and all that he hath; the particulars of which are enumerated, Jos 7:24; because he hath transgressed the covenant of the Lord; See Gill on "Jos 7:11"; and because he hath wrought folly in Israel; as all sin and every transgression of the law is, and was the cause of Israel's turning their backs on their enemies; which, as Abarbinel says, was folly, and made the people of Israel look foolish, mean, and contemptible: the word has also the signification of a dead carcass, and may possibly have respect, to the thirty six men whose death he was the occasion of, Jos 7:5, and therefore justly ought to die himself. Joshua 7:16 Ver. 16. So Joshua rose up early in the morning,.... Which showed his readiness and diligence to obey the command of God; and as there was much work to do, it required that he should rise early: and brought Israel by their tribes: before the Lord, at the tabernacle, where he and the high priest and elders attended; each tribe was thither brought by their representatives: and the tribe of Judah was taken: either his stone in the breastplate of the high priest looked dull, as some say, or rather the lot being cast fell on that tribe. Joshua 7:17 Ver. 17. And he brought the family of Judah,.... That is, the tribe of Judah, as Kimchi and Ben Melech interpret it, {z}; or rather, the several families in that tribe, even the heads of them: and he took the family of the Zarhites: which descended from Zerah the son of Judah; that was taken by lot: and he brought the family of the Zarhites man by man; and cast lots on them: and Zabdi was taken: that part of the family of the Zarhites which sprung from Zabdi, a son of Zerah. {z} So R. Sol. Ohel Moed, fol. 94. 2. Joshua 7:18 Ver. 18. And he brought his household man by man,.... The household of Zabdi, the heads of each house therein: and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken; the lot fell upon him, and he was laid hold on, and detained. Joshua 7:19 Ver. 19. And Joshua said unto Achan, my son,.... Treating him in a very humane, affectionate, and respectable manner, though so great a criminal, being a subject of his, and of the same religion and nation: give, I pray thee, glory to the Lord God of Israel, by acknowledging his omniscience, justice, power, truth, and faithfulness; as in his promises so in his threatenings: and make confession unto him; of the sin he had been guilty of; this Joshua might urge, partly for his own good, who might more reasonably expect the forgiveness of his sin: so it is said in the Misnah {a}, whoever confesses has a part in the world to come, for so we find concerning Achan, Jos 7:19; and partly for the glory of God, this being the instance in which he is directed to give it to him; and partly on account of others, particularly the tribe, family, and household to whom he belonged, who after all might not be satisfied thoroughly that he was guilty, unless he had confessed it: according to Maimonides {b}, this was but a temporary law on which Achan was put to death; for, he says, our law condemns no man to death on his own confession, nor on the prophecy of a prophet, who says that he committed such a theft; and it was not on his confession, but by the order of God, determining the affair by lot, that he was put to death: the confession Joshua directs to was not what was made to man, but to God, that is, of the evil of it, and as committed against God, though the fact itself was to be owned before man, as follows: and tell me now what thou hast done, hide [it] not from me; what were the particular things he had taken; the lot showed he had taken something, but what that was, as yet was unknown, and where it was; and this Joshua desires him he would inform him of and satisfy him about, and without any reserve openly declare the truth. {a} Sanhedrin, c. 6. sect. 2. {b} Pirush in ib. & Hilchot Sanhedrin, c. 18. sect. 6. Joshua 7:20 Ver. 20. And Achan answered Joshua, and said,.... He made a free and open confession of his sin: indeed I have sinned against the Lord God of Israel; against him who had been so good to Israel in many instances, and particularly in delivering Jericho into their hands in so extraordinary a manner; against a law of his, respecting the spoil of that city, which sin was the more aggravated thereby; and that he had committed the sin he was taken for and charged with, he owns was a true and real fact: and thus and thus have I done; such and such things have I taken, and in the manner as follows. Joshua 7:21 Ver. 21. When I saw among the spoils a goodly Babylonish garment,.... One, as the Targum adds, for no more was taken; a garment made of Babylonish wool, as Jarchi; or a valuable garment made in Babylon, called "Shinar", for that is the word in the text, so Kimchi and Abarbinel; and Babylonian garments were in great esteem in other nations: Pliny says {c} Babylon was famous for garments interwoven with pictures of divers colours, and which gave name to them; and Plutarch {d} relates, that Cato in his great modesty, and being an enemy to luxury, having a Babylonish garment that came to him by inheritance, ordered it immediately to be sold: the Vulgate Latin version calls it a scarlet robe; and in some Jewish writings {e} it is interpreted, a garment of Babylonian purple, as if it only respected the colour; and purple and scarlet are sometimes promiscuously used and put for the same, see Mt 27:28; and were the colour worn by kings: and Josephus here calls it a royal garment, wholly interwoven with gold {f}; and some have thought it to be the garment of the king of Jericho, which is not unlikely; however, it is much more probable than that Jericho was subject to the king of Babylon, and that he had palaces in Jericho, and when he came thither was clothed with this robe, so Jarchi; as is elsewhere said {g} by others, that he had a deputy who resided in Jericho, who sent dates to the king of Babylon, and the king sent him gifts, among which was a garment of Shinar or Babylon: and two hundred shekels of silver; which, if coined money, was near twenty five English pounds: and a wedge of gold of fifty shekels weight: or a "tongue of gold" {h}; a plate of gold in the shape of a tongue, as Kimchi and Abarbinel; a piece of unwrought gold which weighed fifty shekels, and worth of our money about seventy five pounds, according to Brererwood {i}: where he saw these, and from whence he took them, is not said; according to some Jewish writers, these belonged to one of their idols; it is said {k}, he saw the Teraphim and the silver they offered before it, and the garment which was spread before it, and the tongue or wedge of gold in its mouth; and he desired them in his heart, and went and took them, and hid them in the midst of his tent: and the Samaritan Chronicle {l} makes him confess that he went into a temple in Jericho and found the above things there: and Masius conjectures that the wedge of gold was a little golden sword, with which the men of Jericho had armed their god, since an ancient poet {m} calls a little sword a little tongue: then I coveted them, and took them; he is very particular in the account, and gradually proceeds in relating the temptation he was under, and the prevalence of it; it began with his eyes, which were caught with the goodliness of the garments, and the riches he saw; these affected his heart and stirred up covetous desires, which influenced and directed his hands to take them: and, behold, they are [hid] in the earth in the midst of my tent; Josephus {n} says, he dug a deep hole or ditch in his tent, and put them there, that is, the Babylonish garment and the wedge of gold; which, as Ben Gersom gathers from Jos 7:25, was wrapped up and hid within the garment; which is not improbable, since otherwise no account is given of that: and the silver under it; the two hundred shekels of silver lay under the garment in which was the wedge of gold, and so it lay under them both. {c} Nat. Hist. l. 8. c. 48. {d} In Vita Catonis. {e} Bereshit Rabba, sect. 85. fol. 75. 2. {f} Ut supra. (Nat. Hist. l. 8. c. 48.) {g} Bereshit Rabba, ib. {h} bhz Nwvl "linguam auream", Montanus, Tigurine version, Masius; "lingulam auream", Junius & Tremellius, Piscator. {i} De Ponder. &. Pret. Vet. Num. c. 5. {k} Pirke Eliezer, ut supra. (c. 38.) {l} Apud Hottinger, ut supra. (Smegm. Oriental. l. 1. c. 8. p. 505.) {m} Naevius apud A. Cell. Noct. Attic. l. 10. c. 25. {n} Ut supra. (Nat. Hist. l. 8. c. 48.) Joshua 7:22 Ver. 22. So Joshua sent messengers,.... Directly to Achan's tent, to see if it was as he had said, and to bring the things with them: and they ran unto the tent; either for joy that the iniquity was discovered, as Kimchi; or that none of the tribe of Judah or of Achan's family or relations should get there before them, and take them from thence and make void the lot; so Jarchi, Ben Gersom, and Abarbinel; but, no doubt, it is remarked, to show the readiness and diligence of the messengers to obey the order of Joshua: and, behold, [it was] hid in his tent, and the silver under it; as Achan had said. Joshua 7:23 Ver. 23. And they took them out of the midst of the tent,.... Out of the place, hole, or pit in which they were hid: and brought them to Joshua and to the children of Israel; to Joshua as the chief ruler, and to the elders and heads of the tribes assembled together: and laid them out before the Lord; or "poured them out" {o}; the golden wedge, out of the garment in which it was wrapped, and the two hundred shekels of silver found under it: it seems as if these were poured or laid out separately upon the ground before the tabernacle, where the ark of the Lord was, they belonging to the spoils which were devoted to him; as well as hereby they were plainly seen by the Israelites, that these were the very things which Achan had confessed. {o} Mquyw "fundentes", Munster; "fuderunt", Piscator. Joshua 7:24 Ver. 24. And Joshua, and all Israel with him, took Achan the son of Zerah,.... Joshua and all Israel are mentioned, to show the perfect agreement between Joshua and the heads of the people in this affair of Achan, and in the nature and manner of his punishment: and the silver, and the garment, and the wedge of gold; which, though devoted to sacred uses, yet having been converted to another's use, and made his property, was not to be employed in the service of the sanctuary, but to be burnt with him: and his sons and his daughters; who, according to Ben Gersom, Abarbinel, and Abendana, were not brought forth to be put to death, only to be spectators of the sentence of judgment, and the execution of it, that they might keep themselves from such evil things; though, as Achan may be supposed to be a man in years, being but the fourth generation from Judah; his sons and daughters were grown up in all probability, and might be accessories in this affair; and so, as some Jewish writers remark, were worthy of death, because they saw and knew what was done, and were silent and did not declare it {p}; and it seems by what is said, Jos 22:20; that they died as well as Achan, since it is there said, "that man perished not alone in his iniquity"; though it may be interpreted of his substance, his cattle, perishing with him; and indeed from Jos 7:25; it seems as if none were stoned but himself, that is, of his family; no mention is made of his wife, who, if he had any, as Kimchi observes, knew nothing of the matter, it being hid from her: and his oxen, and his asses, and his sheep; in which lay his substance, as that of the eastern people generally did: and his tent, and all that he had; the tent he and his family dwelt in, with all the household goods in it: and they brought them unto the valley of Achor; so called by anticipation here; for it had its name from the trouble Achan gave to Israel, and with which he was troubled himself: some render it, "they brought them up" {q}; and as it is more proper to descend into a valley the to go up to it, it is thought there was a mountain between the camp of Israel and this valley, so Kimchi and Ben Melech; see Ho 2:15. {p} Pirke Eliezer, ut supra (c. 38.) Kimchi in loc. {q} wley "ascendere fecerunt", Pagninus, Montanus, Drusius, Vatablus. Joshua 7:25 Ver. 25. And Joshua said, why hast thou troubled us?.... Been the occasion of so much trouble to us, by committing this sin: the Lord shall trouble thee this day; by the destruction of him and all that belonged to him: this is said to show that his punishment was of God, and according to his will: in the Misnah {r} an emphasis is laid on the phrase "this day", and it is observed, "this day thou shalt be troubled, but thou shalt not be troubled in the world to come;'' suggesting that though temporal punishment was inflicted on him, yet his iniquity was forgiven, and he would be saved with an everlasting, salvation; and as it may be hoped from the ingenuous confession that he made, that he had true repentance for it, and forgiveness of it: and all Israel stoned him with stones; hence some gather, that only Achan himself suffered death, and not his sons and daughters: and burnt them with fire after they had stoned them with stones; which the Jewish commentators understand of his oxen, asses, and sheep; so Jarchi, Ben Gersom, and Abarbinel: likewise his tent, and household goods, the Babylonish garment, gold and silver, were burnt, and he himself also, for that is the express order, Jos 7:15; the Jews say, as particularly Jarchi observes, that he was stoned because he profaned the sabbath, it being on the sabbath day that Jericho was taken, and stoning was the punishment of the sabbath breaker, and he was burnt on the account of the accursed thing; so Abendana. {r} Sanhedrin ut supra. (Hilchot Sanhedrin, c. 18. sect. 6.) Joshua 7:26 Ver. 26. And they raised over him a great heap of stones unto this day,.... That is, at the place where he suffered, or where they laid his ashes, they heaped up a pile of stones over him, as a monument whereby it might be known hereafter where he was executed and was buried; and which pile continued to the writing of this history: such sort of funeral monuments were usual with the Heathens {s} also as well as with the Jews, see Jos 8:29; so the Lord turned from the fierceness of his anger; or the effects of it ceased; the outward face of things was altered, the dealings of God in his providence with Israel were changed; though, properly speaking, there is no change in God, nor such affections and passions in him as in man: wherefore the name of the place was called the valley of Achor unto this day; from the trouble Achan met with, and the people of Israel on his account, see Jos 7:24; and so it was called in the days of Isaiah and Hosea, Isa 65:10; and where it is prophesied of as what should be in time to come: according to Bunting {t}, it was twelve miles from Jerusalem; Jerom {u} says it was at the north of Jericho, but Lamy {w}, following Bonfrerius, places it to the south; see Jos 15:7. {s} Vid. Pausan. Arcadica, sive, l. 8. p. 477. & Phocica, sive, l. 10. p. 616, 617. {t} Travels of the Patriarchs, &c. p. 98. {u} De loc. Heb. fol. 88. B. {w} Apparat. Geograph. p. 61. John Gill's Exposition of the Entire Bible. Achan took some of the spoil of Jericho. The love of the world is that root of bitterness, which of all others is most hardly rooted up. We should take heed of sin ourselves, lest by it many be defiled or disquieted, Hebrews 12:15; and take heed of having fellowship with sinners, lest we share their guilt. It concerns us to watch over one another to prevent sin, because others' sins may be to our damage. The easy conquest of Jericho excited contempt of the enemy, and a disposition to expect the Lord to do all for them without their using proper means. Thus men abuse the doctrines of Divine grace, and the promises of God, into excuses for their own sloth and self-indulgence. We are to work out our own salvation, though it is God that works in us. It was a dear victory to the Canaanites, whereby Israel was awakened and reformed, and reconciled to their God, and the people of Canaan hardened to their own ruin. Achan took some of the spoil of Jericho. The love of the world is that root of bitterness, which of all others is most hardly rooted up. We are to work out our own salvation, though it is God that works in us. It was a dear victory to the Canaanites, whereby Israel was awakened and reformed, and reconciled to their God, and the people of Canaan hardened to their own ruin.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise