Joshua · Chapter 7

V. 1. The children of Israel-That is, one of them, by a very usual figure, as Matthew 26:8, where that is ascribed to the disciples, which belonged to Judas only, John 12:4. Accursed thing-That is, in taking some of the forbidden and accursed goods. Zabdi-Called also Zimri, 1 Chronicles 2:6. Zerah-Or, Zarah, who was Judah’s immediate son, Genesis 38:30, who went with Judah into Egypt: and so for the filling up the 256 years that are supposed to come between that and this time, we must allow Achan to be, now an old man, and his three ancestors to have begotten each his son at about sixty years of age; which at that time was not incredible nor unusual. Against the children of Israel-Why did God punish the whole society for this one man’s sin? All of them were punished for their own sins, whereof each had a sufficient proportion; but God took this occasion to inflict the punishment upon the society, partly because divers of them might be guilty of this sin, either by coveting what he actually did, or by concealing his fault, which it is probable could not be unknown to others; or by not sorrowing for it, and endeavoring to purge themselves from it: partly to make sin the more hateful; as being the cause of such dreadful judgments: and partly to oblige all the members of every society to be more circumspect in ordering their own actions, and more diligent to prevent the miscarriages of their brethren, which is a great benefit to them, and to the whole society.

Verse 1. The children of Israel committed a trespass] It is certain that one only was guilty; and yet the trespass is imputed here to the whole congregation; and the whole congregation soon suffered shame and disgrace on the account, as their armies were defeated, thirty-six persons slain, and general terror spread through the whole camp. Being one body, God attributes the crime of the individual to the whole till the trespass was discovered, and by a public act of justice inflicted on the culprit the congregation had purged itself of the iniquity. This was done to render every man extremely cautious, and to make the people watchful over each other, that sin might be no where tolerated or connived at, as one transgression might bring down the wrath of God upon the whole camp. See on Joshua 7:12.

The accursed thing] A portion of the spoils of the city of Jericho, the whole of which God had commanded to be destroyed.

For Achan, the son of Carmi, &c.] Judah had two sons by Tamar: Pharez and Zarah. Zarah was father of Zabdi, and Zabdi of Carmi, the father of Achan. These five persons extend through a period of 265 years; and hence Calmet concludes that they could not have had children before they were fifty or fifty-five years of age. This Achan, son of Zabdi, is called, in 1 Chronicles 2:6, Achar, son of Zimrie; but this reading is corrected into Achan by some MSS. in the place above cited.

Verse 1. But the children of Israel — That is, one of them. It is a usual form of speech in the Holy Scriptures, to ascribe that to many indefinitely, which properly belonged only to one or two of the same body or society. Thus (Matthew 26:8) we find that to be ascribed to all the disciples which was done by Judas alone: see John 12:4. Committed a trespass in the accursed thing — Offended God by taking some of the spoils which were devoted to destruction, or appropriated to God’s treasury, with a curse upon him who took them. Achan, the son of Carmi — He is called Achar, (1 Chronicles 2:7,) a word that signifies, He troubled. It is probable that as he had troubled Israel, (verse 25,) they changed his name thus in after-times. Zabdi — Called also Zimri, 1 Chronicles 2:6. Zerah — Or Zarah, who was Judah’s immediate son, (Genesis 38:30,) who went with his father into Egypt when he was very young. And thus, for making up the two hundred and fifty-six years that are supposed to come between that and this time, we must allow Achan to be now an old man, and his three ancestors to have begotten each his son at about sixty years of age; which at that time was not incredible nor unusual. Against the children of Israel — Why did God punish the whole society for this one man’s sin? All of them were punished for their own sins, whereof each had a sufficient proportion; but God took this occasion to inflict the punishment upon the society. 1st, Because divers of them might be guilty of this sin, either by coveting to do what he actually did, or by concealing his fault, which, it is probable, could not be unknown to others, or by not sorrowing for it, and endeavouring to purge themselves from it: 2d, To make sin the more hateful, as being the cause of such dreadful judgments: and, 3d, To oblige all the members of every society to be more circumspect in ordering their own actions, and more diligent to prevent the miscarriage of their brethren.

Verse 1. The children of Israel committed a trespass; that is, Achan and his children, who concealed their father’s sin, by hiding the accursed plunder in their tent. The sin of one man is here attributed to all the people of Israel; as the sin of one member vitiates and shames the whole body.

THE TRESPASS AND PUNISHMENT OF ACHAN, 1-26.

[After the fall of Jericho the prestige of Israel was exceedingly great. The name of Jehovah was a terror to the idolatrous nations of the land, and the chosen people, glorying in his matchless power and their own wondrous triumphs, were in danger of forgetting that his wrath burns against every appearance of evil, and would fall as fiercely on an offender in the camp of Israel as on the armies of the aliens. Hence the severe and solemn lesson taught by the sin and punishment of Achan.]

1. But the children of Israel committed a trespass — Many have found great difficulty here. There was but one personal sinner. How can the whole nation, then, be charged with sin? Calvin, dissatisfied with the many different explanations, advises that “we suspend our decisions till when the books are opened, and the judgments, now holden in darkness, are clearly explained.” It is certain that the crime of one had robbed the nation of that innocence which is pleasing to God. Such are the relations of human society that a community is punished for the sins of a part of its constituents. National punishments are inflicted in this life because nations do not exist after death. It follows, therefore, that while a nation may suffer from the sin of an individual, that suffering is temporal, and not eternal, to those who are not personally involved in the guilt. [“The Scriptures teach that a nation is one organic whole, in which the individuals are merely members of the same body, and are not atoms isolated from one another and the whole. The State is there treated as a divine institution, founded upon family relationships, and intended to promote the love of all to one another, and to the invisible Head of all. As all, then, are combined in a fellowship established by God, the good or evil deeds of an individual affect beneficially or injuriously the whole society.” — Keil. All this is simply an admonitory form in which Jehovah places the divine administration of justice. Each man who suffers is worthy of death for his own sin, and no wrong is done to any. See note on Matthew 23:35.] In the accursed thing — In appropriating to private use that which had been solemnly consecrated to God, or devoted to destruction. See note, Joshua 6:17, 18. Achan — Called in 1 Chronicles 2:7, Achar, the troubler of Israel. Son of Carmi — His genealogy is thus traced out in view of the method of his detection. Compare verses 16-18. He seems to have been a descendant of Judah in the fifth generation. And the anger of the Lord was kindled against the children of Israel — The entire community has become infected with the guilt of one of its members.

V. 2. To Ai-They were not to go into the city of Ai, but into the country belonging to it, to understand the state of the place; and the people.

Verse 2. Sent men from Jericho to Ai] This is the place called Hai, Genesis 12:8. It was in the east of Beth-el, north of Jericho, from which it was distant about ten or twelve miles. From Joshua 7:4, 5 it appears to have been situated upon a hill, and belonged to the Amorites, as we learn from Joshua 7:7. It is very likely that it was a strong place, as it chose to risk a siege, notwithstanding the extraordinary destruction of Jericho which it had lately witnessed.

Verses 2, 3. Go up and view the country — They were not to go into the city of Ai, but into the country belonging to it, that they might understand the state of the place and people. Let two or three thousand go up and smite Ai — There was no little self-confidence and presumption in this counsel: Ai, it appears, was strong by its situation, and guarded by twelve thousand men; so that there was no probability of taking it with two or three thousand. God, however, wisely permitted this advice to be followed, that Achan’s sin might be brought to light and punished, and the people in general, who were evidently lifted up through their late success, might be awakened, humbled, and reformed, and that with as little mischief and reproach as might be. For if the defeat of these few caused such consternation in Joshua and the elders, and probably in all the host, it is easy to guess what dread it would have caused if the whole army had been defeated.

Ver. 2. From Jericho to Ai; called Hai, Genesis 12:8; and Aija, Nehemiah 11:31. This town lay nine miles west of Jericho on a hill, and fell to the lot of Benjamin. There was another town of that name among the Ammonites. Jeremiah 49:3.

2. [From Jericho to Ai — A distance of about fifteen miles, and an ascent of more than 3,000 feet above the plain of the Jordan valley. See map below. Ai, which is beside Bethaven, on the east side of Bethel — This precise statement, together with that of Joshua 8:11, 12, that there was a valley on the north, and another on the west, capable of concealing five thousand men, would seem to have been sufficient to enable travelers easily to identify the precise location of Ai. But after all their search such men as Robinson, Stanley, and Tristram failed to reach any satisfactory conclusion. Robinson and Tristram assigned as the probable site a place with ruins just south of Deir Duwan, and about an hour distant (south-east) from Bethel; but in the spring of 1866 Captain Wilson and Lieutenant Anderson spent several days in examining every hill-top and almost every acre of ground for several miles east, north, and south of Bethel, and the result was the identification, beyond any reasonable doubt, of Ai with Et-Tel, an eminence a little south-east of Bethel, covered with heaps of stones and ruins. In Joshua 8:28, where it is said, “Joshua made it a heap forever,” the Hebrew word for heap is Tel, (lt,) which strikingly confirms this identification. See further notes on Joshua 8:11, 12, 28. Whether Ai was rebuilt or not, the name occurs again in the history of Israel. “Men of Ai” returned from Babylon with Zerubbabel, (Ezra 2:28,) and the name is probably to be recognized in the Aiath of Isaiah 10:38, and Aija of Nehemiah 11:31.] Bethel — house of God — was a well-known city and holy place in Central Palestine, and was originally called Luz. It was named by Jacob on awakening from that sleep in which he had a vision of the opened heavens. Genesis 28:19, note. Here also God blessed him when he had returned from Padan-aram. After the conquest Bethel was the gathering place of the people to ask counsel of God. Here was an altar for sacrifices. Jeroboam chose Bethel as one of the seats of the false worship which he instituted. It is about twelve miles north of Jerusalem, and its ruins are still pointed out under the scarcely altered name of Beitin. [Bethaven was in the mountains of Benjamin, east of Bethel, and westward from Michmash. 1 Samuel 13:5. The name means house of nothingness, or vanity, and was, perhaps, so called from the idolatry practised there. Its site has not been discovered, but Capt. Wilson suggests its identity with the ruins called Khur-bet An, westward from Michmash, and not far from Et-Tel.] Go up and view the country — As in the case of Jericho, spies were probably, sent to reconnoitre Ai, and not an armed company.

V. 3. Go up-Which was done by the wise contrivance of Divine providence, that their sin might be punished, and they awaked and reformed with as little mischief and reproach, as might be: for if the defeat of these caused so great a consternation in Joshua, it is easy to guess what dread it would have caused in the people if a host had been defeated.

Verses 2, 3. Go up and view the country — They were not to go into the city of Ai, but into the country belonging to it, that they might understand the state of the place and people. Let two or three thousand go up and smite Ai — There was no little self-confidence and presumption in this counsel: Ai, it appears, was strong by its situation, and guarded by twelve thousand men; so that there was no probability of taking it with two or three thousand. God, however, wisely permitted this advice to be followed, that Achan’s sin might be brought to light and punished, and the people in general, who were evidently lifted up through their late success, might be awakened, humbled, and reformed, and that with as little mischief and reproach as might be. For if the defeat of these few caused such consternation in Joshua and the elders, and probably in all the host, it is easy to guess what dread it would have caused if the whole army had been defeated.

3. Let not all the people go up — The spies set a very low estimate upon the military strength of the city. Disasters often happen to armies from this cause. For they are but few — That is, comparatively. But the character of the few, and their excellent position for defence, were left out of the account. Their numbers were probably underrated also, for after the conquest of the city the slain numbered twelve thousand. Joshua 8:25.

V. 4. They fled-Not having courage to strike a stroke, which was a plain evidence that God had forsaken then; and an useful instruction, to shew them what they were when God left them: and that it was God, not their own valour, that gave the Canaanites into their hands.

Verse 4. About three thousand men] The spies sent to reconnoitre the place (Joshua 7:3) reported that the town was meanly garrisoned, and that two or three thousand men would be sufficient to take it. These were accordingly sent up, and were repulsed by the Amorites.

Verse 4. They fled before the men of Ai — Not having courage, it seems, to strike a stroke, a plain evidence that God had forsaken them, and an instructive event, to show them what they were when God left them; that they did not gain their victories by their own valour, but that it was God that gave the Canaanites into their hands. And may we not hence conclude, however little it may be thought of, that victory or superiority in war between different nations, depends more upon the will of God than upon any other circumstance; and that a nation that goes to battle loaded with its crimes, has but little reason to hope for final victory or lasting success!

4. They fled before the men of Ai — Having made their assault in perfect confidence of success, and having met an unexpected repulse, they became panic-stricken, and fled in disorder.

V. 5. About thirty and six men-A dear victory to them, whereby Israel was awakened and reformed, and they hardened to their own ruin. The going down-By which it seems it was a down-hill way to Jericho, which was nearer Jordan. As water-Soft and weak, and full of fluctuation and trembling.

Verse 5. They chased them from before the gate even unto Shebarim] They seem to have presumed that the men of Ai would have immediately opened their gates to them, and therefore they marched up with confidence; but the enemy appearing, they were put to flight, their ranks utterly broken, and thirty-six of them killed. שברים Shebarim signifies breaches or broken places, and may here apply to the ranks of the Israelites, which were broken by the men of Ai; for the people were totally routed, though there were but few slain. They were panic-struck, and fled in the utmost confusion.

The hearts of the people melted] They were utterly discouraged; and by this gave an ample proof that without the supernatural assistance of God they could never have conquered the land.

Verse 5. The men of Ai smote thirty-six men — A dear-bought victory to them, whereby Israel was awakened and reformed, and they hardened to their own ruin. They smote them in the going down — That is, till they came to the plains of Jericho, Ai standing upon a hill. The hearts of the people melted, and became as water — Soft and weak, and full of fluctuation and trembling. They were undoubtedly struck with this panic from God; for otherwise there was no sufficient reason for it.

5. About thirty and six men — The disaster, though shameful, was much lighter than might have been expected to attend such a rout. Even unto Shebarim — That is, the stone quarries or ruins, the situation of which cannot be determined. Captain Wilson suggests that it may be identical with some extensive ruins northeast of Bethel, called Deir Sheba. In the going down — Or, the declivity. Hebrews, Morad. Perhaps the descent into the wady, (note, verse 2,) which is hemmed in on both sides with precipitous cliffs, is meant. Both the ruins (shebarim) and the declivity (morad) were evidently well known places in the time of the writer of this book but not of sufficient importance to survive in the memory of many generations. The hearts of the people melted — This dismay was not on account of the magnitude of the disaster to the arms of Israel, but because it betokened the withdrawal of their Great Ally, Jehovah. Well may a nation tremble when it sees itself forsaken of God!

V. 6. Rent his clothes-In testimony of great sorrow, for the loss felt, the consequent mischief feared, and the sin which he suspected. His face-In deep humiliation and fervent supplication. Until the even-tide-Continuing the whole day in fasting and prayer. Put dust upon their heads-As was usual in case of grief and astonishment.

Verse 6. Joshua rent his clothes, &c.] It was not in consequence of this slight discomfiture, simply considered in itself, that Joshua laid this business so much to heart; but 1. Because the people melted, and became as water, and there was little hope that they would make any stand against the enemy; and 2. Because this defeat evidently showed that God had turned his hand against them. Had it not been so, their enemies could not have prevailed.

Put dust upon their heads.] Rending the clothes, beating the breast, tearing the hair, putting dust upon the head, and falling down prostrate, were the usual marks of deep affliction and distress. Most nations have expressed their sorrow in a similar way. The example of the distressed family of King Latinus, so affectingly related by Virgil, may be adduced in illustration of many passages in the history of the patriarchs, prophets, apostles, &c.

Regina ut testis venientem prospicit hostem——

Purpureos moritura manu discindit amictus——

Filia prima manu flavos Lavinia crines,

Et roseas laniata genas.__

. . . . . . It scissa veste Latinus——

Canitiem immundo perfusam pulvere turpans.

Æn. lib. xii., ver. 594.

“The queen, who saw the foes invade the town,

And brands on tops of burning houses thrown,

She raves against the gods, she beats her breast,

And tears, with both her hands, her purple vest.

The sad Lavinia rends her yellow hair,

And rosy cheeks; the rest her sorrow share.

Latinus tears his garments as he goes,

Both for his public and his private woes;

With filth his venerable beard besmears,

And sordid dust deforms his silver hairs.”

DRYDEN.

Verse 6. And Joshua rent his clothes — In testimony of great sorrow for the loss felt, the consequent mischief feared, and the sin which he suspected. The outward marks of sorrow exhibited on this occasion by Joshua and the elders, are well known to have been usually shown in those ages when people were afflicted with grief on account of any great calamity, or the commission of any extraordinary crime. Fell to the earth upon his face — In deep humiliation and fervent supplication. Before the ark of the Lord — Not in the sanctuary, but with his face toward it. Until the even-tide — Continuing the whole day in fasting and prayer. And put dust upon their heads — Which was still a higher expression of great grief, and of a deep sense of their unworthiness to be relieved.

6. Joshua rent his clothes — This was an expressive oriental symbol of intense sorrow, fear, anger, or despair. The loose, flowing, outer robe was well adapted to this action, and this alone was rent. Joshua felt that the defeat had a deep significance, and must have a moral cause; hence he goes to God to inquire. Fell to the earth… before the ark — Over the cover of the ark was the Divine Presence. Ask Judaism the direct way to God, and she points to the mercy-seat between the cherubim. Put dust upon their heads — The eastern nations are noted for using actions, rather than words, in expression of strong emotion. Dust or ashes sprinkled upon the head indicates deep mourning and true penitence.

V. 7. Over Jordan-This and the following clause, tho’ well intended, yet favour of human infirmity, and fall short of that reverence and modesty, and submission, which he owed to God; and are mentioned as instances that the holy men of God were subject to like passions and infirmities with other men.

Verse 7. Alas, O Lord God] Particles of exclamations and distress, or what are called interjections, are nearly the same in all languages: and the reason is because they are the simple voice of nature. The Hebrew word which we translate alas is hha ahah. The complaint of Joshua in this and the following verses seems principally to have arisen from his deep concern for the glory of God, and the affecting interest he took in behalf of the people: he felt for the thousands of Israel, whom he considered as abandoned to destruction: and he felt for the glory of God, for he knew should Israel be destroyed God’s name would be blasphemed among the heathen; and his expostulations with his Maker, which have been too hastily blamed by some, as savouring of too great freedom and impatience are founded on God’s own words, Deuteronomy 32:26, 27, and on the practice of Moses himself, who had used similar expressions on a similar occasion; see Exodus 5:22, 23; Numbers 14:13-18.

Verse 7. Wherefore hast thou brought this people over Jordan? — In this and the two following verses, Joshua shows the infirmity of human nature, and how apt even pious men are to forego their trust in God, and to think of him and his actions according to their own weakness. Because three thousand men had fled before Ai, Joshua seems ready to conclude that all God’s promises were about to be rendered of none effect; not considering the wisdom, power, and truth of the Almighty. To deliver us into the hand of the Amorites — Here his expressions fall far short of that reverence, modesty, and submission which he owed to God, and they are recorded as instances, that the holy men of God of old were subject to like passions and infirmities with other men.

7. Alas,… wherefore hast thou at all brought this people over Jordan — This is not the language of distrust, but of distress. It is the tearful wail of a great soul in deepest humiliation and gloom. Joshua unburdens his troubled mind, and reasons with God only as one having the utmost confidence in him can reason. The urgency of his expostulation and the importunity of his plea evince faith in God. He cannot think that such miracles as the passage of the Jordan and the conquest of Jericho are to lead the chosen nation to destruction. Amorites — See note on Joshua 2:10. Would to God we had been content — “To all human view it would have been better for us to have remained on the other side of Jordan, and we shall be strongly prompted to wish that that had been the case, for it will be inferred from the event that thy sole purpose in bringing us hither was to deliver us into the hands of the Amorites.” — Bush.

V. 8. What shall I say-In answer to the reproaches of our insulting enemies. When Israel-God’s people, which he hath singled out of all nations for his own.

Verses 8, 9. What shall I say? — In answer to the reproaches of our insulting enemies? When Israel — God’s people, which he hath singled out of all nations for his own. Turneth their backs — Unable to make any resistance. What wilt thou do unto thy great name? — Which will upon this occasion be blasphemed, and charged with inconstancy, and with inability to resist them, or to do thy people that good which thou didst intend them. The name of God is a great name, above every name. And whatever happens, we ought to pray that this may not be polluted. This should be our concern more than any thing else: on this we should fix our eye: and 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!

8. What shall I say — Joshua, as the Lord’s agent and captain, is perplexed to show a reason for the unexpected defeat. When Israel turneth — Or, inasmuch as Israel has turned. How is such defeat possible to a people in covenant with Jehovah?

V. 9. Thy great name-Which will upon this occasion be blasphemed and charged with inconstancy, and with inability to resist them, or to do thy people that good which thou didst intend them. The name of God is a great name, above every name. And whatever happens, we ought to pray, that this may not be polluted. This should be our concern more than any thing else: on this we should fix our eye: and 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!

Verses 8, 9. What shall I say? — In answer to the reproaches of our insulting enemies? When Israel — God’s people, which he hath singled out of all nations for his own. Turneth their backs — Unable to make any resistance. What wilt thou do unto thy great name? — Which will upon this occasion be blasphemed, and charged with inconstancy, and with inability to resist them, or to do thy people that good which thou didst intend them. The name of God is a great name, above every name. And whatever happens, we ought to pray that this may not be polluted. This should be our concern more than any thing else: on this we should fix our eye: and 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!

Ver. 9. What wilt thou do unto thy great name? When the church comes to extremities, God’s honour comes to extremities: his great name is closely connected with that of his family.

9. And cut off our name — Our enemies will be encouraged to make a combined assault, and destroy our communications with eastern Palestine. And what wilt thou do unto thy great name? — That is, with regard to thy great name. Exalted and true views of God are necessary to elevate man and restore in him the image of God. Reverence for him is the basis of all true holiness. The preservation of the glory of God’s name in order that monotheism should finally be the religion of the earth was, according to God’s plan, the very mission of Israel. Joshua therefore appropriately argues, Will God defeat that plan, and upset the whole of Israel’s future history? It does not detract from this prayer to say that the successive arguments used to move God are eminently human — such as a man would address to his fellow. Moses, in his entreaty, for his nation, uses the same argument. Numbers 14:13-19; Deuteronomy 9:28.

V. 10. Upon thy face-This business is not to be done by inactive supplication, but by vigorous endeavours for reformation.

Verse 10. Wherefore liest thou thus upon thy face?] It is plain there was nothing in Joshua’s prayer or complaint that was offensive to God, for here there is no reprehension: Why liest thou thus? this is no time for complaint; something else is indispensably necessary to be done.

Verses 10-12. Wherefore liest thou upon thy face? — This business is not to be done by inactive supplication, but by vigorous endeavours for reformation. Israel hath sinned — Some or one of them. They have transgressed my covenant — That is, broken the conditions of my covenant, which they promised to perform, whereof this was one, not to meddle with the accursed thing. And have also stolen — Taken what I had reserved for myself, Joshua 6:19. And dissembled also — Covered the fact with deep dissimulation. Probably Joshua after the destruction of Jericho, had made inquiry whether the silver and gold, &c., were brought into the treasury, and whether they had destroyed all the other things as God commanded; and they all answered in the affirmative. Possibly, too, Achan might be suspected of purloining something, and, being accused, had denied it. Among their own stuff — Converted it to their own use, and added obstinacy to their crime. Because they were accursed — By having a man among them who is fallen under my curse. Thus they have put themselves out of my protection, and therefore are liable to the same destruction which belongs to the Canaanites. Except ye destroy the accursed — Now they knew that such a crime had been committed among them, they would have been as guilty as Achan if they had not punished it.

10. Get thee up — The tone of this answer indicates the divine indignation at Israel’s sin, and implies that entreaty for Jehovah’s favour, before putting away that sin, is impertinence, and an offence to him, as sacrifices and supplications of impenitent sinners always are. Proverbs 15:8. Israel is here viewed as an unrepentant sinner; Joshua is the head of Israel, hence the tone of anger in which he is addressed. The spirit of God’s reply is, “This is no time for prayer, but for purifying the camp. Look for the cause of your defeat not in my sovereignty but in your sin.”

V. 11. Israel-Some or one of them. Transgressed my covenant-That is, broken the conditions of my covenant which they have promised to perform, whereof this was one, not to meddle with the accursed thing. Stolen-That is, taken my portion which I had reserved, Joshua 6:19. Dissembled-Covered the fact with deep dissimulation. Possibly Achan might be suspected, and being accused, had denied it. Among their own stuff-Converted it to their own use, and added obstinacy to the crime.

Verse 11. Israel hath sinned] It is impossible that God should turn against his people, if they had not turned away from him. They have taken of the accursed thing, notwithstanding my severe prohibition. They have also stolen, supposing, if not seen by their brethren, I should either not see or not regard it. They have dissembled-pretended to have kept strictly the command I gave them; and have put it among their own stuff-considered it now as a part of their own property.

Verses 10-12. Wherefore liest thou upon thy face? — This business is not to be done by inactive supplication, but by vigorous endeavours for reformation. Israel hath sinned — Some or one of them. They have transgressed my covenant — That is, broken the conditions of my covenant, which they promised to perform, whereof this was one, not to meddle with the accursed thing. And have also stolen — Taken what I had reserved for myself, Joshua 6:19. And dissembled also — Covered the fact with deep dissimulation. Probably Joshua after the destruction of Jericho, had made inquiry whether the silver and gold, &c., were brought into the treasury, and whether they had destroyed all the other things as God commanded; and they all answered in the affirmative. Possibly, too, Achan might be suspected of purloining something, and, being accused, had denied it. Among their own stuff — Converted it to their own use, and added obstinacy to their crime. Because they were accursed — By having a man among them who is fallen under my curse. Thus they have put themselves out of my protection, and therefore are liable to the same destruction which belongs to the Canaanites. Except ye destroy the accursed — Now they knew that such a crime had been committed among them, they would have been as guilty as Achan if they had not punished it.

11. Israel hath sinned — For the sense in which the sin of an individual is that of a nation, see note on verse 1. Jehovah then rehearses the aggravated character of that sin. It was a treacherous violation of covenant obligations into which they had entered, (Exodus 19:8; 24:7;) it was a sacrilege, inasmuch as a consecrated thing had been put to a private use; it was theft, because the appropriation had been made clandestinely; it was a lie, acted if not spoken. “The first three clauses describe the sin in its relation to God; the following three refer to the actual nature of the sin itself, as theft, concealment, and misappropriation to their own use of the stolen goods.” — Keil.

V. 12. Were accursed-They have put themselves out of my protection, and therefore are liable to the same destruction which belongs to this accursed people.

Verse 12. Because they were accursed] From this verse it appears that the nature of the execration or anathema was such, that those who took of the thing doomed to destruction fell immediately under the same condemnation. The inhabitants of Jericho and all that they had were accursed: therefore they and all their substance were to be destroyed. The Israelites took of the accursed thing, and therefore became accursed with it. This was certainly understood when the curse was pronounced: Every man who touches this property shall be involved in the same execration. Achan therefore was sufficiently aware of the risk he ran in taking any part of the anathematized thing; and when viewed in this light, the punishment inflicted on him will appear to be perfectly just and proper.

Verses 10-12. Wherefore liest thou upon thy face? — This business is not to be done by inactive supplication, but by vigorous endeavours for reformation. Israel hath sinned — Some or one of them. They have transgressed my covenant — That is, broken the conditions of my covenant, which they promised to perform, whereof this was one, not to meddle with the accursed thing. And have also stolen — Taken what I had reserved for myself, Joshua 6:19. And dissembled also — Covered the fact with deep dissimulation. Probably Joshua after the destruction of Jericho, had made inquiry whether the silver and gold, &c., were brought into the treasury, and whether they had destroyed all the other things as God commanded; and they all answered in the affirmative. Possibly, too, Achan might be suspected of purloining something, and, being accused, had denied it. Among their own stuff — Converted it to their own use, and added obstinacy to their crime. Because they were accursed — By having a man among them who is fallen under my curse. Thus they have put themselves out of my protection, and therefore are liable to the same destruction which belongs to the Canaanites. Except ye destroy the accursed — Now they knew that such a crime had been committed among them, they would have been as guilty as Achan if they had not punished it.

12. Therefore the children of Israel could not stand before their enemies — In the moral government of God there is a causal connexion between moral and natural evil, between sin and suffering. But how few the national leaders who have eyes to see the relation which a nation’s righteous character sustains to its victory in war and its prosperity and greatness in peace! The atheistic apothegm of Napoleon, that Providence always favours the strongest battalions, is still believed by the statesmen of even Christian nations. God, as the disposer of human events, finds too little recognition in camps, courts, and cabinets. Neither will I be with you any more — This declaration proves that the strong promise of Joshua 1:5, was conditioned on the fidelity of Israel.

V. 13. Sanctify yourselves-Purify yourselves from that defilement which you have all in some sort contracted by this accursed fact, and prepare yourselves to appear before the Lord, expecting the sentence of God for the discovery and punishment of the sin, and that the guilty person might hereby be awakened, and brought to a free confession of his fault. And it is a marvellous thing that Achan did not on this occasion acknowledge his crime; but this is to be imputed to the heart-hardening power of sin, which makes men, grow worse and worse; to his pride, being loath to take to himself the shame of such a mischievous and infamous action; and to his vain conceit, whereby he might think others were guilty as well as he, and some of them might be taken, and he escape.

Verse 13. Up, sanctify the people] Joshua, all the time that God spake, lay prostrate before the ark: he is now commanded to get up, and sanctify the people, i.e., cause them to wash themselves, and get into a proper disposition to hear the judgment of the Lord relative to the late transactions.

Verse 13. Sanctify yourselves — Not only wash your clothes and give yourselves up to religious exercises, meditation, and prayer, as you were required to do formerly, when called to meet the Lord at Sinai, (see Exodus 19:10,) and lately, when you were about to be led over Jordan, (Joshua 3:5,) but purify yourselves from that defilement which you have all in some sort contracted by this accursed fact, and prepare yourselves to appear before the Lord, expecting his sentence for the discovery and punishment of the sin. This was enjoined that the guilty person might be awakened, and brought to a free confession of his fault. And it is a marvellous thing that he did not on this occasion acknowledge his crime. But this is to be imputed to the heart-hardening power of sin, which makes men grow worse and worse; to his pride, which made him loath to take to himself the shame of such a mischievous and infamous action; and to his vain conceit, whereby he might think others were guilty as well as he, and that some of them might be taken, and he escape.

13. Up… sanctify yourselves — This mode of address indicates the critical nature of the exigency, which demanded immediate action to prevent further disaster. There cannot be too great haste in putting ourselves right in the sight of God. In order to prepare for the scrutiny which the Lord was to exercise upon all the camp, the entire people were to perform the ablutions and observances required by the law. Jehovah required these washings whenever he came near to them in order to impress them with his own holiness. Exodus 19:10, 11; see Joshua 3:5, note.

V. 14. The Lord taketh-Which shall be declared guilty by the lot, which is disposed by the Lord, Proverbs 16:33, and which was to be cast in the Lord’s presence before the ark. Of such use of lots, see 1 Samuel 14:41,42 Jonah 1:7 Acts 1:26.

Verse 14. Ye shall be brought according to your tribes] It has been a subject of serious inquiry in what manner and by what means the culpable tribe, family, household, and individual, were discovered. The Jews have many conceits on the subject; the most rational is, that the tribes being, in their representatives, brought before the high priest, the stone on the breastplate gave immediate intimation by suddenly losing its lustre. According to them, this is what is termed consulting God by Urim and Thummim. It is however most probable that the whole was determined by the lot; and that God chose this method to detect the guilty tribe, next the family, thirdly the household, and lastly the individual. This was nearly the plan pursued in the election of Saul by Samuel. “Now therefore,” says he, “present yourselves before the Lord by your tribes, and by your thousands. And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken,” 1 Samuel 10:19, 20. If the lot was used in the one case it was doubtless used in the other also, as the procedure in the main was entirely similar. The same mode was used to find out who it was that transgressed the king’s command, when it was found that Jonathan had eaten a little honey, 1 Samuel 14:40-43. It is well known that the promised land was divided by lot among the Israelites; (see Numbers 26:55; 33:54; Deuteronomy 1:38, &.;) and that the courses of the priests were regulated by lot in the days of David, 1 Chronicles 24:5, &c. That this was a frequent mode of determining difficult questions, and appointed by God himself, is evident from Leviticus 16:8; Psalm 51:18; Proverbs 16:33; 18:18; Acts 1:26.

Verses 14, 15. The tribe which the Lord taketh — Which shall be declared guilty by the lot, which is disposed by the Lord, (Proverbs 16:33,) and which was to be cast in the Lord’s presence before the ark. Of such use of lots, see 1 Samuel 14:41, 52; Jonah 1:7; Acts 1:26. Shall be burnt with fire — As persons and things accursed were to be. All that he hath — His cattle and goods, as is noted verse 24, according to the law, Deuteronomy 13:16. Wrought folly — So sin is often called in Scripture, in opposition to the idle opinion of sinners, who commonly esteem it to be their wisdom. In Israel — That is, among the church and people of God, who had such excellent laws to direct them, and such an all-sufficient and gracious God to provide for them, without any such unworthy practices. It was sacrilege, it was invading God’s rights, and converting to a private use that which was devoted to his glory, which was to be thus severely punished, for a warning to all people in all ages to take heed how they rob God.

Ver. 14. The tribe which the Lord taketh, as was the case when Saul was elected king. Our critics say, by lot; the text says, the Lord took the man. This was probably by the judgment of the Urim; a cloud of obscuration passed on the brilliant stones when the name was called. Be that as it might, the Lord will surely take the guilty in the day of scrutiny.

14. Ye shall be brought according to your tribes — God could have disclosed to Joshua the sinner as well as the sin. by direct revelation, without this review of the whole camp. But he chose the latter method as far more impressive, since it awakened the interest of all the people, exhibited the magnitude of the crime, and clearly set forth the omniscience of Jehovah, and their personal amenability to him. Representatives of each tribe were to come to the tabernacle, or to pass in review before the ark. The tribe which the Lord taketh — The word taketh, as we may see from 1 Samuel 14:42, is the technical term used for decision by lot. “The lot is cast into the lap, but the whole disposing thereof is of the Lord.” Proverbs 16:33. White pebbles and one black one may have been cast into a sack or urn, and some man from each tribe appointed to draw them out — the black pebble indicating the tribe, clan, family, or individual whom the Lord designated. Decision by lot is mentioned frequently in the Old Testament, and once in the New. Acts 1:24-26. It recommends itself as a sort of appeal to the Almighty, free from all influence of passion or bias. Families… households — The tribes, says Keil, were founded by the twelve sons of Jacob and the two sons of Joseph, who were placed on an equality with them by adoption. Whenever Levi was reckoned, Joseph was counted as one tribe; whenever Levi was omitted, Joseph was counted as two. The tribes were divided into clans, of which the sons, grandsons, or great grandsons of the twelve were the heads. The clans were again divided into groups of families — Heb, fathers’ houses — taking their name from the sons, grandsons, etc., of the heads of the clans. This last division was subdivided into households, composed of individuals. The distinction between the clans and fathers’ houses was not very definitely preserved.

V. 15. Shall be burnt with fire-As persons and things accursed were to be. All that he hath-His children and goods, as is noted, ver. 24, according to the law, Deuteronomy 13:16. Wrought folly-So sin is often called in scripture, in opposition to the idle opinion of sinners, who commonly esteem it to be their wisdom. In Israel-That is, among the church and people of God who had such excellent laws to direct them, and such an all-sufficient and gracious God to provide for them, without any such unworthy practices. It was sacrilege, it was invading God’s rights, and converting to a private use that which was devoted to his glory, which was to be thus severely punished, for a warning to all people in all ages, to take heed how they rob God.

Verses 14, 15. The tribe which the Lord taketh — Which shall be declared guilty by the lot, which is disposed by the Lord, (Proverbs 16:33,) and which was to be cast in the Lord’s presence before the ark. Of such use of lots, see 1 Samuel 14:41, 52; Jonah 1:7; Acts 1:26. Shall be burnt with fire — As persons and things accursed were to be. All that he hath — His cattle and goods, as is noted verse 24, according to the law, Deuteronomy 13:16. Wrought folly — So sin is often called in Scripture, in opposition to the idle opinion of sinners, who commonly esteem it to be their wisdom. In Israel — That is, among the church and people of God, who had such excellent laws to direct them, and such an all-sufficient and gracious God to provide for them, without any such unworthy practices. It was sacrilege, it was invading God’s rights, and converting to a private use that which was devoted to his glory, which was to be thus severely punished, for a warning to all people in all ages to take heed how they rob God.

15. He… shall be burnt with fire, he and all that he hath — As the anathema was to be executed by fire, and as the guilty man has made himself and all his possessions anathema, he is to be destroyed with fire. See note on verse 24. The body, rendered lifeless by stoning, (verse 25,) and not the living man, was to be burned. Burning alive is not found in the Mosaic law. Wrought folly in Israel — Folly is a very appropriate name for sin, since every sin proceeds from real intellectual stupidity, short-sightedness, and fatuity, which the Greeks expressed by a word signifying missing the mark. In the eye of true reason the devil himself is a simpleton, and all his followers doltishly reject divine instruction, and stupidly go down to hell, imagining that God does not see their sins, and will not punish the guilty.

16. Early in the morning — In all hot countries during the heated months early morning is the time for business. Note, Luke 21:38. By their tribes — Representatively; see verse 14, note. And the tribe of Judah was taken — It was indicated by lot that the sinner belonged to that tribe.

V. 17. The family-Either, 1. the tribe or people, as the word family sometimes signifies, or, 2. the families, as ver. 14, the singular number for the plural, the chief of each of their five families, Numbers 26:20,21. Man by man-Not every individual person, as is evident from Joshua 7:18, but every head of the several houses, or lesser families of that greater family of the Zarhites, of which see 1 Chronicles 2:6.

Verse 17. And he brought the family of Judah] Dr. Kennicott observes, “All Israel came near by TRIBES, and one tribe was fixed on; then that tribe came by its FAMILIES, and one family was fixed on; then came that family by its HOUSEHOLDS, and one household was fixed on, and then that household, coming MAN by MAN, one man was fixed on. Yet according to the present text, in the execution of this command, all Israel came, and the tribe of Judah was fixed on; secondly came the families of Judah, and the family of the Zarhites was fixed on; thirdly came the family of the Zarhites MAN by MAN, and Zabdi was fixed on; and fourthly came the household of Zabdi MAN by MAN, and Achan was fixed on. So that in the third article the word for by households is most certainly left out; and the fourth article, man by man, is improperly expressed twice. Instead of לגברים laggebarim, MAN by MAN, in Joshua 7:17, the true word לבתים labbottim, by HOUSEHOLDS, is preserved in six Hebrew copies, and the Syriac version. By this method was discovered Achan, as he is here five times called, though the valley in which he was stoned is called Achor. He is also called Achar in the text, and in all the versions, in 1 Chronicles 2:7. He is called Achar in the five places of Joshua in the Syrian version; also in all five in the Greek of the Vatican MS., and twice in the Alexandrian MS., and so in Josephus.”-Kennicott’s Observat.

Verse 17. The family — Either, 1st, The tribe or people, as the word family sometimes signifies; or, 2d, The families, as verse 14, the singular number being put for the plural, the chief of each of their five families, Numbers 26:20, 21. Man by man — Not every individual person, as is evident from verse 18, but every head of the several houses or lesser families of that greater family of the Zarhites, of which see 1 Chronicles 2:6.

17. The family of Judah — Some codices read families of Judah, but the singular is to be preferred. The meaning is the tribe, or collective family. He took the family of the Zarhites — The lot, under Divine guidance, designated this division of Judah as containing the criminal.

Verse 18. Achan was taken — Here we learn that, however secretly we may conceal our wickedness, yet God knoweth it, and sooner or later will bring it to light and due condemnation. There is nothing secret which shall not be made manifest, neither any thing hid that shall not be known. God will bring to light the hidden things of darkness, and make manifest the counsels of the heart. Reader, remember this; revere the all-seeing eye of God; stand in awe and sin not.

18. Achan… was taken — God might have instantaneously revealed the sinner, but he chose to sift the nation thus gradually in order that the moral sense of every man might be awakened, and that the conscience of Achan, when he saw the network of conviction and punishment closing in upon him, might prompt him to confession. But he remained impenitent till he found himself within the grasp of the Divine arrest.

V. 19. My son-So he calls him, to shew, that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father doth his son, and as a prince ought to do each of his subjects. The Lord God of Israel-As thou hast highly dishonoured him, now take the blame to thyself, and ascribe unto God the glory of his omniscience in knowing thy sin, of his justice in punishing it in thee, and others for thy sake; of his omnipotency, which was obstructed by thee; and of his kindness and faithfulness to his people, which was eclipsed by thy wickedness; all which will now be evident by thy sin confessed and punished.

Verse 19. My son, give-glory to the Lord God] The person being now detected, Joshua wishes him to acknowledge the omniscience of God, and confess his crime. And doubtless this was designed, not only for the edification of the people, and a vindication of the righteous judgment of God, but in reference to his own salvation; for as his life was now become forfeited to the law, there was the utmost necessity of humiliation before God that his soul might be saved. Give glory to God signifies the same as, Make a thorough confession as in the presence of God, and disguise no part of the truth. In this way and in these very words the Jews adjured the man who had been born blind that he would truly tell who had healed him; for they pretended to believe that Christ was such a sinner that God would not work a miracle by him. John 9:24.

Verse 19. My son — So he calls him, to show that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father doth his son, and as a prince ought to do each of his subjects. Give glory to the Lord God of Israel — As thou hast highly dishonoured him, now take the blame to thyself, and ascribe unto God the glory of his omniscience in knowing thy sin; of his justice in punishing it in thee, and others for thy sake; of his omnipotence, which was obstructed by thee; and of his kindness and faithfulness to his people, which was eclipsed by thy wickedness; all which will now be evident by thy sin confessed and punished.

19. My son — The expression denotes the pity and tenderness of Joshua’s heart towards the unhappy Achan. He is by the finger of God convicted of an awful crime, but the crime itself is yet unknown to Joshua. The Scriptures abundantly show how both God and his ministers may, in certain relations, be tender towards a criminal, while, in other relations, they must punish with awful severity his crime. Give… glory to the Lord — This is not a formal judicial oath, but rather a solemn appeal to the conscience of the sinner, in the presence of the all-seeing God, to acknowledge his sin. Confession of sin vindicates the Divine administration, and justifies the infliction of the penalty. Compare Ezra 10:11, which, in the original, reads “give glory,” instead of “make confession.” in the day of judgment “every tongue shall confess,” but, as in the case of Achan, no sweet joy of forgiveness will ensue.

V. 20. Indeed I have sinned-He seems to make a sincere and ingenuous confession, and loads his sin with all just aggravations. Against the Lord-Against his express command, and glorious attributes. God of Israel-The true God, who hath chosen me and all Israel to be the people of his peculiar love and care.

Verse 20. I have sinned against the Lord God] This seems a very honest and hearty confession, and there is hope that this poor culprit escaped perdition.

Verse 20. Indeed I have sinned — He seems to make a sincere and ingenuous confession, and loads his sin with all just aggravations. Against the Lord — Against his express command, and glorious attributes. God of Israel — The true God, who hath chosen me and all Israel to be the people of his peculiar love and care.

20. Indeed I have sinned — The Hebrew original, as well as the Greek and Latin versions, make the I emphatic: I, and I only, have sinned.

V. 21. When I saw-He accurately describes the progress of his sin, which began at his eye, which he permitted to gaze upon them, which inflamed his desire, and made him covet them; and that desire made him take them; and having taken, resolve to keep them; and to that end hide them in his tent. Babylonish garment-Which were composed with great art with divers colours, and of great price, as appears both from scripture, and Heathen authors. Two hundred shekels-To wit, in weight, not in coin; for as yet they received and payed money by weight. The silver under it-That is, under the Babylonish garment; covered with it, or wrapt up in it.

Verse 21. A goodly Babylonish garment] שנער אדרת addereth shinar, a splendid or costly robe of Shinar; but as Babylon or Babel was built in the plain of Shinar, the word has in general been translated Babylon in this place. It is very probable that this was the robe of the king of Jericho, for the same word is used, Jonah 3:6, to express the royal robe, of the king of Nineveh which he laid aside in order to humble himself before God. Bochart and Calmet have shown at large that Babylonish robes were very splendid, and in high reputation. “They are,” says Calmet, “generally allowed to have been of various colours, though some suppose they were woven thus; others, that they were embroidered with the needle; and others, that they were painted. SILIUS ITALICUS appears to think they were woven thus:—

Vestis spirantes referens subtemine vultus,

Quos radio cælat BABYLON.

Punic. lib. xiv., ver. 667.

MARTIAL seems to say they were embroidered with the needle:— Non ego prætulerim BABYLONIA PICTA superbe

Textra, Semiramia quæ variantur ACU.

Lib. viii., E. 28, ver. 17.

PLINY (lib. viii., c. 48) and APULEIUS (Florid. lib. i.) speak of them as if painted: “Colores diversos picturæ intexere Babylon maxime celebravit, et nomen imposuit.”

Thus far Calmet: but it may be observed that the clothes woven of divers colours at Babylon, which were so greatly celebrated, and hence called Babylonish garments, appear rather to have had the pictures woven or embroidered in them than painted on them, as Calmet supposes, though it is most likely the figures referred to were the work of the needle after the cloth came from the loom.

AQUILA translates the original, שנער אדרת addereth shinar, by stolhn babulonikhn, a Babylonish robe; SYMMACHUS, enduma sunar, a robe of Synar; the SEPTUAGINT, yilhn poikilhn, a fine garment of different colours; and the VULGATE, pallium coccineum, a scarlet cloak. There is no doubt it was both beautiful and costly, and on these grounds it was coveted by Achan.

Two hundred shekels of silver] At three shillings per shekel, amount to about 30£. sterling.

A wedge of gold] A tongue of gold, זהב לשונ leshon zahab what we commonly call an ingot of gold, a corruption of the word lingot, signifying a little tongue, of fifty shekels weight. These fifty shekels, in weight 29 oz. 15 15/31 gr., at 2£. 5s. 2½ 42/93d. per shekel, would be worth about 113£. 0s. 10 3/4d.

This verse gives us a notable instance of the progress of sin. It 1. enters by the eye; 2. sinks into the heart; 3. actuates the hand; and, 4. leads to secrecy and dissimulation. I saw, &c, I coveted, &c. I took and hid them in the earth. Thus says St. James: “When lust (evil desire) is conceived it bringeth forth sin; and when sin is finished it bringeth forth death,” Joshua 1:15.

Verse 21. When I saw — a goodly Babylonish garment — Such garments were composed with great art, of divers colours, and of great price, as appears both from the Scriptures and from heathen authors. Two hundred shekels — Not in coin, but in weight; for as yet they received and paid money by weight. When I saw — He accurately describes the progress of his sin, which began at his eye. This he permitted to gaze upon these things. Hereby his desire for them was inflamed, and that desire induced him to take them, and, having taken, to resolve to keep them, and to that end, hide them in his tent. Then I coveted them — See what comes of suffering the heart to go after the eyes, and what need we have to “make a covenant with our eyes!” He was drawn away, like Eve, of his own lust, and enticed; and lust having conceived, by getting the consent of his will, brought forth sin, and sin, being committed, brought forth death. Thus we see, that they who would be kept from sinful actions, must check and mortify sinful desires, particularly the desire of wealth, which we more especially term covetousness. For of what a world of evil is the love of money the root! How does it draw men into, and drown men in, destruction and perdition! 1 Timothy 6:9. They are hid in my tent, and the silver under it — That is, under the Babylonish garment; covered with it, or wrapped up in it.

21. A goodly Babylonish garment — [Literally, a mantle of Shinar, one of excellence. The mention of this garment indicates that Jericho had enriched itself by commerce with Babylon, in the land of Shinar. Genesis 11:2. This was rendered easy by the caravans of merchantmen, such as that to which Joseph was sold, (Genesis 37:25-28,) which frequently must have passed near Jericho on their journeys between Egypt and the East.] The original intimates that it was a splendid mantle. Some think it was a military cloak, embroidered with brilliant colors; others, that it was a kingly robe, woven with gold. It is probable that its appearance dazzled the eye of Achan, and through the eye awakened covetousness in his heart. [Herodotus (i, 195) says: “The dress of the Babylonians is a linen tunic reaching to the feet, and above it another tunic made in wool, besides which they have a short white cloak thrown around them.” The Babylonian cylinders furnish us with representations of a flounced robe, reaching from the neck to the feet.] And two hundred shekels of silver — The word shekel signifies weight, generally a definite weight of unstamped gold, silver, brass, or iron. Here it may mean definite pieces of silver passing current, with the weight marked. In different periods the shekel varied in value. The shekel of the sanctuary differed from the shekel of the king. Its usual value was about sixty-two and one half cents. The whole value of the silver was about $125, when a dollar had nearly ten times the purchasing power that it now has. A wedge of gold of fifty shekels weight — The shekel of gold was about five and a half dollars, so that this oblong or tongue-shaped bar was worth $275. And the silver under it — That is, under the Babylonish garment. All the stolen goods were probably placed in some box or bag, and buried where no human eye could see them. The frankness and apparent penitence of this confession affects our hearts with sorrow for the sad fate of Achan. It lacked but two elements — spontaneity and seasonableness — which will be lacking in the confession of every impenitent sinner before the judgment seat of Christ. The whole philosophy of temptation and sin is here strikingly illustrated. In the sacking of Jericho, Achan, unobserved by any witness, finds, possibly in the king’s palace, a beautiful robe and a quantity of gold and silver. The splendour of the garment and the glitter of the precious metals struck his eye and awakened desire. Instead of turning away his eyes, he continued to look and to desire, till desire ripened into volition, and this into action. “When lust hath conceived it bringeth forth sin, and sin, when it is finished, bringeth forth death.”

V. 22. Sent messengers-That the truth of his confession might be unquestionable, which some, peradventure might think was forced from him. And they ran-Partly longing to free themselves and all the people from the curse under which they lay; and partly that none of Achan’s relations might get thither before them, and take away the things. It was hid-That is, the parcel of things mentioned, ver. 21 and 24.

Verses 22, 23. Joshua sent messengers — That the truth of his confession might be unquestionable, which some, peradventure, might think was forced from him. And they ran — Partly longing to free themselves and all the people from all the curse under which they lay; and partly, that none of Achan’s relations might get thither before them, and take away the things. It was hid — The parcel of things mentioned, verses 21 and 24. Before the Lord — Where Joshua and the elders continued yet in their assembly, waiting for the issue.

22. They ran unto the tent — The interests of the entire nation, involved in this affair, require prompt and energetic measures. The theft itself, its disastrous consequences at Ai, and the supernatural detection of the criminal, had awakened an intense excitement, which caused the haste of the messengers.

V. 23. Before the Lord-Where Joshua and the elders continued yet in their assembly waiting for the issue.

Verses 22, 23. Joshua sent messengers — That the truth of his confession might be unquestionable, which some, peradventure, might think was forced from him. And they ran — Partly longing to free themselves and all the people from all the curse under which they lay; and partly, that none of Achan’s relations might get thither before them, and take away the things. It was hid — The parcel of things mentioned, verses 21 and 24. Before the Lord — Where Joshua and the elders continued yet in their assembly, waiting for the issue.

23. Unto all the children of Israel — Representatively; that is, unto the elders. Laid them out before the Lord — “As a sign,” says Keil, “that they belonged to Jehovah on account of the ban.” They were before the Lord’s eyes when covered up in the earth. But now they are publicly displayed before the ark of the covenant, the symbol of Jehovah’s presence.

V. 24. His sons, and his daughters-Their death was a debt they owed to their own sins, which debt God may require when he pleaseth; and he could not take it in more honourable circumstances than these, that the death of a very few in the beginning of a new empire, and of their settlement in the land, might be useful to prevent the deaths of many thousands who took warning by this dreadful example, whom, if the fear of God did not, yet the love of their own, and of their dear children’s lives would restrain from such pernicious practices. And it is very probable they were conscious of the fact, as the Jewish doctors affirm. If it be pretended that some of them were infants; the text doth not say so, but only calls them sons and daughters. And considering that Achan was an old man, as is most probable, because he was the fifth person from Judah, it seems most likely, that the children were grown up, and so capable of knowing, and concealing, or discovering this fact. His oxen, and his asses, and his sheep-Which, though not capable of sin, nor of punishment, properly so called, yet as they were made for man’s use, so they are rightly destroyed for man’s good; and being daily killed for our bodily food, it cannot seem strange to kill them for the instruction of our minds, that hereby we might learn the contagious nature of sin, which involves innocent creatures in its plagues; and how much sorer punishments are reserved for man, who having a law given to him, and that excellent gift of reason and will to restrain him from the transgressions of it, his guilt must needs be unspeakably greater, and therefore his sufferings more severe and terrible. Farther, by this enumeration it appears, that he had no colour of necessity to induce him to this fact.

Verse 24. Joshua-took Achan-and all that he had] He and his cattle and substance were brought to the valley to be consumed; his sons and his daughters, probably, to witness the judgments of God inflicted on their disobedient parent. See Joshua 7:25.

Verse 24. And his sons and his daughters — It is very probable, Achan being an old man, that his children were grown up, and the things which he had stolen being buried in the midst of his tent, it is likely they were conscious of the fact, as the Jewish doctors affirm they were; and if they were not accomplices in his crime, yet, at least, they concealed it. This is said, on the supposition that they were stoned and burned. But, according to the LXX., who say nothing of his children, only he was put to death. And it is not necessary to understand even the Hebrew text as affirming any thing further. It says, all Israel stoned him with stones, without mentioning his family. And what it afterward adds, And burned them with fire after they had stoned them with stones, may be understood of the oxen, and asses, and sheep which belonged to Achan, and which God willed to be destroyed, together with his tent, and other effects, to excite a greater horror of his crime. For the brute creatures, though not capable of sin, nor of punishment, properly so called, yet, as they were made for man’s use, so they may be justly destroyed for man’s good. And as they are daily killed for our bodily food, it surely cannot seem strange that they should sometimes be killed for the instruction of our minds, that we may hereby learn the contagious nature of sin, which involves innocent creatures in its destructive effects.

Ver. 24. His sons and his daughters. These by concealment became partakers of their father’s sin; and as in Korah’s case, were involved in his punishment.

24. Joshua, and all Israel with him — The objection of Colenso, that all Israel was a body too numerous to perform many acts recorded of them, is sufficiently met by the remark that the heads of the tribes and clans are constructively “all Israel.” And his sons, and his daughters — These were taken, some say, not to be executed with their father, but to be witnesses of his execution. [But this is inadmissible. Were his oxen, and his asses, and his sheep, and his tent, taken to witness his execution? The narrative clearly conveys the impression that all Achan’s family and possessions perished with him. Compare also Joshua 22:20. Why Achan’s family and property should all be destroyed for his sin is a question to be answered by reference to that archaic jurisprudence which dealt with families rather than with individuals. In the Patriarchal system of government the father was absolute lord and representative of the entire household. His children and possessions were identified with him in praise or in punishment. And this judicial idea of Patriarchism was also carried over into Mosaism. The family was sometimes punished rather than the individual, the latter being utterly absorbed in the former, and such family punishment sometimes continued through many generations. Exodus 20:5; 34:7; Numbers 14:18. Hence the punishment of Achan’s children for their father’s sin must not be judged by the standards of an age which has not “occasion any more to use the ancient proverb, The fathers have eaten sour grapes, and the children’s teeth are set on edge.” Ezekiel 18:2, 3.] Valley of Achor — So called by prolepsis, or anticipation, (see ver. 26, note,) for the punishment of Achan gave it its name. That this valley was among the hills is evident from the Hebrew verb, they caused them to ascend into the valley of Achor. But its location is now a matter of conjecture. Jerome locates it to the north of Jericho.

V. 25. With stones-And burned him with fire; which is easily understood both out of the following words, and from God’s command to do so. They were stoned (which was the punishment of such offenders, Leviticus 24:14 Numbers 15:35,) and not burned to death; but God would have their dead carcases burned to shew his utmost detestation of such persons as break forth into sins of such a public scandal and mischief.

Verse 25. Why hast thou troubled us?] Here is a reference to the meaning of Achan’s or Achar’s name, wntrk[ hm meh ACHAR-tanu; and as rk[ achar is used here, and not ˆk[ achan, and the valley is called the valley of Achor, and not the valley of Achan, hence some have supposed that Achar was his proper name, as it is read 1 Chronicles 2:7, and in some MSS., and ancient versions. See Clarke’s note on “Joshua 7:17”.

And all Israel stoned him with stones, and burned them with fire, after they had stoned then with stones.] With great deference to the judgment of others, I ask, Can it be fairly proved from the text that the sons and daughters of Achan were stoned to death and burnt as well as their father? The text certainly leaves it doubtful, but seems rather to intimate that Achan alone was stoned, and that his substance was burnt with fire. The reading of the present HEBREW text is, They stoned HIM with stones, and burnt THEM with fire, after they had stoned THEM with stones. The singular number being used in the first clause of the verse, and the plural in the last, leaves the matter doubtful. The VULGATE is very clear: Lapidavitque EUM omnis Israel; et cuncta quæ illius erant, igne consumpta sunt, “All Israel stoned him; and all that he had was consumed with fire.” The SEPTUAGINT add this and the first clause of the next verse together: kai eliqobolhsan auton liqoiv pav israhl, kai

epesthsan autw swron liqwn megan: And all Israel stoned HIM with stones, and raised over HIM a great heap of stones. The Syriac says simply, They stoned HIM with stones, and burned what pertained to HIM with fire. The TARGUM is the same as the Hebrew. The ANGLO-SAXON seems to refer the whole to Achan and his GOODS: [Anglo-Saxon] And HIM they stoned there, and burnt his goods. The ARABIC version alone says, They stoned HIM and his CHILDREN, and his goods, [Arabic]. Instead of burnt THEM, אתם otham, two of Deuteronomy Rossi’s MSS. read wta otho, HIM; which reading, if genuine, would make the different members of the verse agree better. It is possible that Achan, his oxen, asses, sheep, tent, and all his household goods, were destroyed, but his sons and daughters left uninjured. But it may be asked, Why are they brought out into the valley with the rest? Why, that they might see and fear, and be for ever deterred by their father’s punishment from imitating his example. I have gone thus far into this important transaction, in which the justice and mercy of God are so much concerned, that I might be able to assign to each its due. That Achan’s life was forfeited to justice by his transgression, no one doubts: he sinned against a known and positive law. His children could not suffer with him, because of the law, Deuteronomy 24:16, unless they had been accomplices in his guilt: of this there is no evidence; and the text in question, which speaks of Achan’s punishment, is extremely dubious, as far as it relates to this point. One circumstance that strengthens the supposition that the children were not included, is the command of the Lord, Joshua 7:15: “HE that is taken with the accursed thing, shall be burnt with fire; he, and all that he hath.” Now, all that he hath may certainly refer to his goods, and not to his children; and his punishment, and the destruction of his property would answer every purpose of public justice, both as a punishment and preventive of the crime; and both mercy and justice require that the innocent shall not suffer with the guilty, unless in very extraordinary cases, where God may permit the righteous or the innocent to be involved in those public calamities by which the ungodly are swept away from the face of the earth: but in the case before us, no necessity of this kind urged it, and therefore I conclude that Achan alone suffered, and that his repentance and confession were genuine and sincere; and that, while JUSTICE required his life, MERCY was extended to the salvation of his soul.

Verses 25, 26. They burned them with fire after they had stoned them — God would have their dead carcasses burned, to show his utmost detestation of such persons as break forth into sins of such public scandal and mischief. A great heap of stones — As a monument of the sin and judgment here mentioned, that others might be warned by the example; and as a brand of infamy, as Joshua 8:29; 2 Samuel 18:17. The valley of Achor — Or, the valley of trouble, from the double trouble expressed verse 25.

Ver. 25. Why hast thou troubled us? Alluding to Achan’s name, as well as to his sin; and sin is the cause of all trouble.—And burned them with fire. This also is a gentile punishment. See on Exodus 22:18.

25. Why hast thou troubled us? — The verb here used has, in the Hebrew, (achar,) a sound much like Achan’s name. See note on verse 26. And all Israel stoned him — Here note the propriety of requiring the whole nation by their various representatives to participate in the execution of the law. The great principle embodied is this: The execution of civil law rests largely upon public opinion. When this becomes so corrupt that it will not uphold the law, it becomes a dead letter on the statute book. [Stoned him… burned them… had stoned them — This interchange of singular and plural pronouns does not show that only Achan was stoned, and not his children, but may indicate that he was the person most prominent in the punishment. To urge from this change of number that only Achan was stoned would oblige us to urge that the rest were burned alive without having first been stoned. Two different Hebrew words are here rendered stoned, µgr andlqs. The former seems to mean in this place to pelt with stones, the latter to cover with stones. So we may more accurately render, All Israel pelted him with stones, and burned them with fire, and covered them with stones. Per-haps here is an intimation, too, that they stoned Achan with a fiercer violence than they did his family and possessions.]

V. 26. A great heap of stones-As a monument of the sin and judgment here mentioned, that others might be warned by the example; and as a brand of infamy, as Joshua 8:29 2 Samuel 18:17. The valley of Achor-Or, the valley of trouble, from the double trouble expressed, Joshua 7:25.

Verse 26. They raised over him a great heap of stones] The burial-places, both of heroes and eminent culprits, were anciently thus distinguished; and transactions of this kind gave rise to those great piles of stones called cairns, that are so frequently to be met with, especially in northern countries.

FROM the whole of this account we may see the exceeding sinfulness of sin, and the great danger of not withstanding its first approaches. By covetousness many lives and many souls have been destroyed, and yet the living lay it not to heart! Who fears the love of money, provided he can get riches? Through the intensity of this desire, every part of the surface of the earth, and as far as possible its bowels, are ransacked in order to get wealth; and God alone can tell, who sees all things, to how many private crimes, frauds, and dissimulations, this gives birth; by which the wrath of God is brought down upon the community at large! Who is an enemy to his country? The sinner against his God. An open foe may be resisted and repelled, because he is known; but the covetous man, who, as far as his personal safety will admit, is outraging all the requisitions of justice, is an unseen pestilence, sowing the seeds of desolation and ruin in society. Achan’s covetousness, which led him to break the law of God, had nearly proved the destruction of the Israelitish camp, nor would the Lord turn away from his displeasure till the evil was detected, and the criminal punished.

Reader, is the face of God turned against thee, because of some private transgression? Are not thy circumstances and family suffering in consequence of something in thy private life? O search and try thy ways, return to God, and humble thyself before him lest thy iniquity instantly find thee out.

JOSHUA

Verses 25, 26. They burned them with fire after they had stoned them — God would have their dead carcasses burned, to show his utmost detestation of such persons as break forth into sins of such public scandal and mischief. A great heap of stones — As a monument of the sin and judgment here mentioned, that others might be warned by the example; and as a brand of infamy, as Joshua 8:29; 2 Samuel 18:17. The valley of Achor — Or, the valley of trouble, from the double trouble expressed verse 25.

Ver. 26. They raised over him a great heap of stones. Tumuli of earth or of stones were raised by all the ancients on great occasions, as on Absalom. 1 Kings 18:17. Our Downs are full of burrows by Romans, Danes, and Saxons. The Romans are distinguished by urns and coins, and the Saxons by armour.

26. And they raised over him a great heap of stones — A monument of everlasting reproach. Michaelis says it is still a prevalent custom in the East to throw stones, as a mark of reproach and disgrace, upon the graves of criminals. That place was called, The valley of Achor — This name signifies trouble, disturbance, and is derived from the verb which Joshua uses twice in verse 25. Hence the propriety of the name.