So Joshua rose up early in the morning and brought Israel near by their tribes. The tribe of Judah was selected. He brought near the family of Judah, and he selected the family of the Zerahites. He brought near the family of the Zerahites man by man, and Zabdi was selected. He brought near 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 selected. Joshua said to Achan, “My son, please give glory to Yahweh, the God of Israel, and make confession to him. Tell me now what you have done! Don’t hide it from me!”
Achan answered Joshua, and said, “I have truly sinned against Yahweh, the God of Israel, and this is what I have done. When I saw among the plunder a beautiful Babylonian robe, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, then I coveted them and took them. Behold, they are hidden in the ground in the middle of my tent, with the silver under it.”
John Calvin 1540 · Public Domain On vv19–20 19. And Joshua said unto Achan, etc Although only…
19. And Joshua said unto Achan, etc Although only by lot, which seems to fall out fortuitously, Achan is completely caught; yet, as God has declared that he will point out the guilty party, as if with the finger, Joshua interrogates without having any doubt, and when the discovery is made, urges Achan to confess it. It is probable, indeed, that this was the usual form of adjuration, as we read in John’s Gospel, (John 9:24) that the scribes and priests used the same words in adjuring the blind man whose sight our Savior had restored, to answer concerning the miracle. But there was a special reason why Joshua exhorted Achan to give God the glory, because by denying or equivocating he might have impaired the credit of the decision. The matter had already been determined by lot. Joshua, therefore, simply orders him to subscribe to the divine sentence, and not aggravate the crime by vain denials.
He calls him son, neither ironically nor hypocritically, but truly and sincerely declares that he felt like a father toward him whom he had already doomed to death. By this example, judges are taught that, while they punish crimes, they ought so to temper their severity as not to lay aside the feelings of humanity, and, on the other hand, that they ought to be merciful without being reckless and remiss; that, in short, they ought to be as parents to those they condemn, without substituting undue mildness for the sternness of justice. Many by fawning kindness throw wretched criminals off their guard, pretending that they mean to pardon them, and then, after a confession has been extracted, suddenly hand them over to the executioner, while they were flattering themselves with the hope of impunity. But Joshua, satisfied with having cited the criminal before the tribunal of God, does not at all flatter him with a vain hope of pardon, and is thus more at liberty to pronounce the sentence which God has dictated.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv19, 21 By declaring truth: for God is glorified when the…
By declaring truth: for God is glorified when the truth is confessed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–21 Jos 7:16 So Joshua rose up early in the…
Jos 7:16 So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:
Ver. 16. So Joshua rose up early.] See chap. vi. 12. Long lying in bed is reckoned among the works of the flesh, and forbidden as such. {Rom 13:13} {See Trapp on "Rom 13:13"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–21 The family of Judah; either,
The family of Judah; either,
1. The tribe or people, as the word family sometimes signifies, as Jdg 13:2; Zec 12:13; Amo 3:1; Act 3:25, compared with Rev 1:7. Or,
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2. The families, as Jos 7:14, the singular number for the plural, the chief of each of their five families, Num 26:20,21.
Man by man; not every individual person, as is evident from Jos 7:18, but every head of the several houses or lesser families of that greater family of the Zarhites, of which see 1Ch 2:6.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v16 We have in these verses,
We have in these verses,
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 (Jos 7:16), 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, Ecc 10:20. See Psa 94:7, etc. (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.
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II. His arraignment and examination, Jos 7:19. 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, Jos 7:20, Jos 7:21. 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 (Psa 64:8); 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 wwedge 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 Mat 16:26. (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, Mat 5:28, Mat 5:29. [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 20:15, 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 (Jos 7:22), 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 (Jos 7:23), 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 2:9) and he will be a loser by no man at last.
V. His condemnation. Joshua passes sentence upon him (Jos 7:25): 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 (Jos 6:18), 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 (Pro 15:27) 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, Kg1 18:18. This therefore is his doom: God shall trouble thee. Note, the righteous God will certainly recompense tribulation to those that trouble his people, Th2 1:6. 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, Ch1 2:7, 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, Co1 5:13. 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 13:12, Heb 13:13. 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, Jos 7:24, Jos 7:25. 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, Jos 22:20. (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 2:9, Hab 2:10; Zac 5:3, Zac 5:4. 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 (Jos 7:24) only to be the spectators of their father's punishment, but most conclude that they died with him, and that they must be meant Jos 7:25, 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 (Jos 7:15) 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 (Jos 7:26): 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 theValley 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 2:15; Ezr 10:2.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv16–21 So Joshua rose up early in the morning,.... Which…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17, 19, 20, 21 The family - Either,
The family - Either,
1. the tribe or people, as the word family sometimes signifies, or,
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2. the families, as ver. 14, the singular number for the plural, the chief of each of their five families, Num. xxvi, 20, 21. Man by man - Not every individual person, as is evident from ver. 18, but every head of the several houses, or lesser families of that greater family of the Zarhites, of which see 1 Chron. ii, 6.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17, 19, 20, 21 Verse 17. And he brought the family of Judah]…
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 Jos 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 1Ch 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17–21 Jos 7:17. The family — Either, 1st, The tribe…
Jos 7:17. The family — Either, 1st, The tribe or people, as the word family sometimes signifies; or, 2d, The families, as Jos 7:14, the singular number being put for the plural, the chief of each of their five families, Num 26:20-21. Man by man — Not every individual person, as is evident from Jos 7:18, but every head of the several houses or lesser families of that greater family of the Zarhites, of which see 1Ch 2:6.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv19, 21 Give glory to the Lord - A form of…
Give glory to the Lord - A form of solemn adjuration by which the person addressed was called upon before God to declare the truth. The phrase assumes that the glory of God is always promoted by manifestation of the truth (compare the marginal references).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv18, 19, 21 Juda. The dignity of this tribe enhanced the fault…
Juda. The dignity of this tribe enhanced the fault of Achan. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16, 19, 21 So Joshua rose up early, and brought Israel by…
So Joshua rose up early, and brought Israel by their tribes--that is, before the tabernacle. The lot being appealed to (Pro 16:33), he proceeded in the inquiry from heads of tribes to heads of families, and from heads of households in succession to one family, and to particular persons in that family, until the criminal was found to be Achan, who, on Joshua's admonition, confessed the fact of having secreted for his own use, in the floor of his tent, spoil both in garments and money [Jos 7:19-21]. How dreadful must have been his feelings when he saw the slow but certain process of discovery! (Num 32:23).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv16–21 16. Early in the morning — In all hot…
16. Early in the morning — In all hot countries during the heated months early morning is the time for business. Note, Luk_21:38.
By their tribes — Representatively; see Jos_7:14, note.
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And the tribe of Judah was taken — It was indicated by lot that the sinner belonged to that tribe.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv16, 18, 19, 21 16–26. The Discovery and Punishment of Achan
16–26. The Discovery and Punishment of Achan
16. brought Israel by their tribes] Joshua first caused the heads of the tribes to come before the Ark, and lots were cast for them, and the lot fell upon Judah; then the heads of the clans of Judah were brought, and the lot fell upon the Zarhites; then the heads of the houses of the Zarhites were brought before the Ark, and the lot fell upon Zabdi; then the men of his house were brought, and the lot fell upon Achan, the son of Carmi.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv19, 21 (19) Give . . . glory to the Lord…
(19) Give . . . glory to the Lord God of Israel, and make confession unto him; and tell me.—We can hardly read these words of Joshua without being reminded of his great Antitype. In New Testament language, to tell Joshua is to “tell Jesus “—the only way in which confession of sin can bring glory. Joshua could only pronounce sentence of death on Achan. But “if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” The Hebrew word for “confession” also means “thanksgiving.” Acknowledgment of sin and mercy are not far apart, in making confession to God. (See Ezr_10:11 for a parallel to the phrase.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv16, 19, 21 The family of Judah. The expression ttpvmi is remarkable.…
THE DISCOVERY OF ACHAN"S SIN.
The family of Judah. The expression ttpvmi is remarkable. Many commentators would read tjopvmi, not without some MSS. authority. Keil objects that the Chaldee and Syriac have the singular. But the LXX has kata dhmouv , and the Vulgate juxta familias. On the whole it seems more probable that as tjpvmi occurs twice in this passage, it has been so pointed where the same letters occur for the third time, than that, with Peele, it means tribe (so also Gesenius and Winer); or that, as others suggest, it is used for omnes or singulas genres. See, however, Jud_1:13:2, where it is unquestionably used in the sense of tribe.
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Vers. 16-26. The detection.
Objections have been raised to the morality of the whole narrative. We will deal first with this subject, and then turn to the religious and moral questions involved.
I WHY DID GOD NOT REVEAL THE OFFENDER WHEN HE REVEALED THE OFFENCE? The answer is, that He might still further display the hardness of Achan"s heart. He did not at once come forward and confess his crime. He not only had offended against God"s laws, but he persisted in his offence. His was not a tender conscience, sensitive to the least reproach, he saw what disaster he had brought upon Israel, yet he clung to his ill-gotten gains as long as he could. He was not driven, either by remorse for the injury he had done his brethren, or by the clear evidence that God had found him out, to confession and restitution. He concealed his guilt till concealment was no longer possible, and thus added as much as he could to his guilt. So do men in these days hug their sins to their bosom as long as they are not found out. They cry, "Turn, God hath forgotten. He hideth His face and He will never see it;" thus adding all possible aggravation to their guilt.
II THE JUSTICE OF JOSHUA is worthy of remark. Even Achan"s confession was not regarded as final. The wedge of gold, the garment, and the silver were brought and solemnly laid out before God and the congregation as proof of his guilt. Not till then was judgment pronounced. We have here a warning against hasty and uncharitable judgments. No man can justly be visited with censure or punishment until his guilt be filly proved.
III We should next observe THE NATURE OF ACHAN"S SIN.
1. It was sacrilege, the most presumptuous of all sins. The tendency of modern thought is to ignore such sins. To steal what is devoted to God"s service is not worse than to steal anything else. To break an oath is not worse than to break one"s word. Do not such reasonings ignore the personality of God? And do not religious people very often unthinkingly surrender a fundamental article of their faith when they yield to such reasoning? If there be indeed a God if He be nothing but the embodiment of the principle of humanity, as we are now taught, does it not add the most awful of all insolence to the sin in itself when we rob Him, or he to Him? All sins are, it is tree, a denial of His being; but that denial assumes a more naked and a bolder form when the offence is directed against Him. For then all disguises of self interest are swept away, and the offender says deliberately in his heart, "There is no God." Let us take heed, therefore, how we "rob God," whether "in tithes and offerings," or in any other way.
2. The sacrilege was committed just when sacrilege was most inexcusable.The hand of God had been clearly visible in the capture of Jericho. The dedication of the spoil to Him was an acknowledgment of His awful power. Not long before God had dried up the waters of Jordan before His people. They had but just renewed their covenant with Him by a general circumcision of the people, and had sanctified that renewal by partaking of the passover. And God foreknew that Achan would persist in his sin, in disbelieving in the Almighty power of God until his offence was brought home beyond the possibility of mistake to his own door.
The lessons we learn from this event are four.
I THE AWFULNESS OF THE SENTENCE AGAINST SIN. "The soul that sinneth it shall die." "The wages of sin is death." All unrepented sin is leading us up to this end. Achan is the type of impenitent sinners. He persists in his sin till the great moment of unveiling comes, as sinners persist in their sin until they are brought to the bar of God"s judgment. Then is it too late to cry for mercy, when it is the time of judgment. We must learn to confess and forsake our sin in time.
II THE CERTAINTY OF DETECTION. The heavens did not shake, nor the earth tremble, when Achan committed his sin. No lightning descended from above upon his head. No sign appeared in the earth or sky to betray him. The sun rose and set as usual. Nothing disturbed the ordinary routine of the camp until the reverse at Ai. Yet God saw all and meant to bring it to light in His own good time. Achan fancied himself undiscovered, but he was mistaken. And so are they mistaken who fancy that God does not see their secret sins. They may go on for years undiscovered, but God knows all, and can, and often does, in the most unexpected way bring all to light. If not before, yet on that day when the secrets of all hearts shall be revealed, shall the sin which the sinner has hugged so closely to his bosom be displayed in its native hideousness before God, angels, and men.
III THE NECESSITY OF CONFESSION AND RESTITUTION. Repentance which does not involve these is no repentance at all. To repent of sin is to forsake it; but forsaking sin is impossible without confession and restitution. Confession, that is, to the person whom we have offended. If we have sinned against God, we must confess our sin to Him. If we have done wrong to man, we must acknowledge the wrong we have done to him who has suffered by it. Restitution, again, is a sore trial to the offender; he would fain persuade himself that it is unnecessary. But unless we restore our ill-gotten gains we are persisting in the very sin we profess to have renounced. We cannot really hate and desire to break off any sinful habits, while we retain as our own that which those sinful habits have gained for us. Achan was compelled
(1) to acknowledge the sin he had committed, and
(2) to acquiesce in the restoration of what he had stolen.
And those who, in our days, hope that they may be held blameless because they confess to God, which means to themselves, sins the shame of which they ought to endure, and the profit of which they are bound to restore, will certainly undergo the punishment which Achan, even when confessing and restoring, did not escape. The duty of confession to the person offended is incumbent on those who have slandered, or insulted, or wounded the feelings of another. That of restitution is due from those who have wronged God or man, either by withholding from the former what was due to Him, or by taking undue advantage of the ignorance or necessity of the latter. Those who defraud the widow and the fatherless, or "oppress the hireling in his wages," or drive a corrupt or unjust bargain, who use "the bag of deceitful weights," must either disgorge their ill-gotten gains, or suffer the vengeance of a just God. So the Scriptures tell us throughout.
IV THE GRAVITY OF SIN DEPENDS ON ITS CIRCUMSTANCES. The taking of a piece of gold or silver and a garment is not in itself an offence that deserves death, nor was it ever so regarded under the law. What constituted the gravity of Achan"s offence we have already seen. We may gather hence that in estimating sin, the position of the offender, his opportunities of enlightenment, the nature and strength of the temptation, his means of resisting it, must be taken into account. A sin is infinitely worse when committed by a man who has made a high profession of religion, and must have known the gravity of the offence when committing it. A sin is infinitely worse when an utter indifference to the existence of God or His justice is ostentatiously shown. It may possibly be that one weak in faith and holy resolution, and exposed to overwhelming temptation, may plead the intensity of the temptation, as well as his own ignorance and inexperience, as some palliation of his error. "The publicans and the harlots go into the kingdom of God before you," said our Lord to the scribes and Pharisees. And so the sin-stained multitudes in our large cities may be nearer to God than many decent professors of religion who combine with their comfort and decency the coldest and most cynical selfishness.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv16, 20 Achan . . . was taken.
Jos_7:16-19
Achan . . . was taken.
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Achans sin
1. Look at it in itself. It was sacrilege--a robbing God of what He had directed to be devoted to His glory and appropriated to the use of His sanctuary.
2. View it in its circumstances. It was committed immediately after the offender, together with the rest of the people of Israel, had solemnly renewed their dedication to God in the ordinances of circumcision and the Passover, and after the most signal display of almighty power; and it was committed when God had declared that the person who should be found guilty of such a sin should be accursed.
3. Look, too, at Achans sin in its effects. In consequence of it, God had withdrawn His favour and His help from His people; they had sustained a humiliating defeat, in which six-and-thirty of their number had been slain; and had the sin not been punished, it would have procured the destruction of the whole nation. (W. Cardall, B. A.)
Achans trespass
A vessel in full sail scuds merrily over the waves. Everything betokens a successful and delightful voyage. The log has just been taken, marking an extraordinary run. The passengers are in the highest spirits, anticipating an early close of the voyage. Suddenly a shock is felt, and terror is seen on every face. The ship has struck on a rock. Not only is progress arrested, but it will be a mercy for crew and passengers if they can escape with their lives. Not often so violently, but often as really, progress is arrested in many a good enterprise that seemed to be prospering to a wish. There may be no shock, but there is a stoppage of movement. The vital force that seemed to be carrying it on towards the desired consummation declines, and the work hangs fire. In all such cases we naturally wonder what can be the cause. And very often our explanation is wide of the mark. In religious enterprises we are apt to fall back on the sovereignty and inscrutability of God. He moves in a mysterious way, His wonders to perform. It seems good to Him, for unknown purposes of His own, to subject us to disappointment and trial. We do not impugn either His wisdom or His goodness; all is for the best. But, for the most part, we fail to detect the real reason. That the fault should lie with ourselves is the last thing we think of. We search for it in every direction rather than at home. It was an unexpected obstacle of this kind that Joshua now encountered in his next step towards possessing the land. Hitherto Joshua had been eminently successful, and his people too. Not a hitch had occurred in all the arrangements. The capture of Jericho had been an unqualified triumph. It seemed as if the people of Ai could hardly fail to be paralysed by its fate. The men of Israel were not prepared for a vigorous onslaught, and when it came thus unexpectedly they were taken aback and fled in confusion. As the men of Ai pursued them down the pass, they had no power to rally or retrieve the battle; the rout was complete, some of the men were killed, while consternation was carried into the host, and their whole enterprise seemed doomed to failure. And now for the first time Joshua appears in a somewhat humiliating light. He is not one of the men that never make a blunder. He rends his clothes, fails on his face with the elders before the ark of the Lord till even, and puts dust upon his head. There is something too abject in this prostration. And when he speaks to God, it is in the tone of complaint and in the language of unbelief. Like peter on the waters, and like so many of ourselves, he begins to sink when the wind is contrary, and his cry is the querulous wail of a frightened child! After all he is but flesh and blood. Now it is Gods turn to speak. Get thee up; wherefore liest thou thus upon thy face? Why do you turn on Me as if I had suddenly changed, and become forgetful of My promise? Then comes the true explanation--Israel hath sinned. Might you not have divined that this was the real cause of your trouble? Is not sin directly or indirectly the cause of all trouble? What a curse that sin is, in ways and forms, too, which we do not suspect! And yet we are usually so very careless about it. How little pains we take to ascertain its presence, or to drive it away from among us! How little tenderness of conscience we show, how little burning desire to be kept from the accursed thing! And when we turn to our opponents and see sin in them, instead of being grieved, we fall on them savagely to upbraid them, and we hold them up to open scorn. How little we think, if they are guilty, that their sin has intercepted the favour of God, and involved not them only, but probably the whole community in trouble! How unsatisfactory to God must seem the bearing even of the best of us in reference to sin! The peculiar covenant relation in which Israel stood to God caused a method to be fallen on for detecting their sin that is not available for us. The whole people were to be assembled next morning, and inquiry was to be made for the delinquent in Gods way, and when the individual was found condign punishment was to be inflicted. The tribe is taken, the family is taken, but that is not all; the household that God shall take shall come man by man. It is that individualising of us that we dread; it is when it comes to that, that conscience makes cowards of us all. But before passing on to the result of the scrutiny, we find ourselves face to face with a difficult question. If, as is here intimated, it was one man that sinned, why should the whole nation have been dealt with as guilty? We are to remember that practically the principle of solidarity was fully admitted in Joshuas time among his people. The sense of injustice and hardship to which it might give rise among us did not exist. Men recognised it as a law of wide influence in human affairs, to which they were bound to defer. Let us think of Achans temptation. A large amount of valuable property fell into the hands of the Israelites at Jericho. By a rigorous law, all was devoted to the service of God. Now a covetous man like Achan might find many plausible reasons for evading this law. What I take to myself (he might say)will never be missed. Nobody will suffer a whir by what I do--it cannot be very wrong. Now the great lesson taught very solemnly and impressively to the whole nation was, that this was just awfully wrong. The moral benefit which the nation ultimately got from the transaction was, that this kind of sophistry, this flattering unction which leads so many persons ultimately to destruction, was exploded and blown to shivers. That sin is to be held sinful only when it hurts your fellow-creatures, and especially the poor among your fellow-creatures, is a very common impression, but surely it is a delusion of the devil. That it has such effects may be a gross aggravation of the wickedness, but it is not the heart and core of it. And how can you know that it will not hurt others? Not hurt your fellow-countrymen, Achan? Why, that secret sin of yours has caused the death of thirty-six men and a humiliating defeat of the troops before At. More than that, it has separated between the nation and God. Many say, when they tell a lie, it was not a malignant lie; it was a lie told to screen some one, not to expose him, therefore it was harmless. But you cannot trace the consequences of that lie, any more than Achan could trace the consequences of his theft, otherwise you would not dare to make that excuse. Is there safety for man or woman except in the most rigid regard to right and truth, even in the smallest portions of them with which they have to do? Is there not something utterly fearful in the propagating power of sin, and in its way of involving others, who are perfectly innocent, in its awful doom? Happy they who from their earliest years have had a salutary dread of it, and of its infinite ramifications of misery and woe! (W. G. Blaikie, D. D.)
A great crime
I. The crime of Achan was marked by disobedience. And the remembrance of the solemn covenant between God and His people rendered the disobedience very aggravated. The act of Achan was a glaring breach of its conditions.
II. It was also an act of theft, a breach of the eighth commandment. There was, on the part of Achan, a definite and deliberate breach of trust; as much so as if the crime had been embezzlement or forgery. And it is very plain that this act was deliberately planned and carried out. Achans action was not that of a man suddenly overcome by temptation. His act was most deliberate. It was also inexcusable. There was no pressing want or demand upon him to coerce right principle.
III. Deceit also characterised Achans conduct. So is it always. Lying and stealing are twin brothers, inseparable. The words committed a trespass might be more literally translated, deceived a deceit. The whole transaction occurred under cover of a cloud of guile. He not only stole, but also tried hard to cover his offence with craft.
IV. Achans conduct also revealed unbrotherliness. He wished in an underhand way to get the better of his brethren, and that was bad enough; it showed how utterly selfish he was. But he had also been warned that such conduct would be visited not only on the perpetrator himself, but on all the people (Jos_6:18). Accordingly his act was unbrotherly and unpatriotic. The real enemy of Gods people is not opposing strength but inner corruption; not the quibbles of the infidel but the carelessness of the Christian. Achans wedge of gold was a more formidable weapon against Israel than all the swords of the aliens. The grand lessons here taught are, that while the holy are invincible, the defiled must be defeated; and He that is greedy of gain troubleth his own house.
V. Still further, Achans conduct revealed ingratitude. And this was all the more sad, because Jehovah was no hard master, eager to gather all to Himself and leave His servants as little as possible. Each of them will have plenty in good time. There is sufficient for each and all, and for their children after them. Surely He may well demand the firstfruits as His due.
VI. Achans deed betokened impiety. It was the act of a godless heart. Could Achan have believed that God spoke true, when He warned the army of the evil that would come upon them if they disobeyed His command? Nay, he did not believe the Divine word. Neither did he believe in the Divine knowledge. Whom did Achan conceive the God of Israel to be? One like the blind and deaf deities of Canaan--a god who could not see and understand. His act was an invasion of Gods rights before His very face; the alienation of His property under His very eyes; the devoting to private use that which He had devoted to His glory, and therefore it amounted to daring and impudent sacrilege. Is such a sin as Achans extinct? Is there no unjust getting in these days? no getting of treasures by a lying tongue? Is there no undue grasping in these days? Has God no claim on any portion of what we possess? (A. B. Mackay.)
Found out
One man spoiled the unity, spoiled the success. It is put in plain English: for the sin of one man the anger of the Lord was kindled against Israel, and they all suffered. For that unity, that solidarity, is a reality far more than we think. God counts a great deal upon it. If one member suffer, the whole body suffers. If there is health, there is general health. If there is sickness, we are all enfeebled and hurt by that sickness. It is somewhat like what takes place in connection with our electric telegraph system. Messages and communications are flying to and fro, say, between the different parts of an army in a foreign country engaged in foreign campaign, one being in complete accord and close communication with the other, when suddenly there is a breakdown. Suddenly the generals in each host cease to be able to communicate with each other. United movement is impossible: united counsel is impossible. Why? Because, at some one place the enemy, by means of a spy, has tapped the wire; and all this communication of theirs is being turned not for them, but against them. At some place the wire is tapped and the communication is taken off and is used by the enemy. So with Israel. At one point the tide of the Spirits power that was circulating through them all was deflected. By one unfaithful man the whole tide of Gods energy was shed helplessly down to the earth. The problem on that day was this. There was one man who had broken the chain. A leakage was taking place at one point, at one particular man, an ordinary man, a man who but for his sin would never have been heard of in the world. Oh, see how staring, glaring, conspicuous a man becomes by sin; not by cleverness, not by intellectuality, not by wealth, not by culture, not by rank, not by wearing clothes, and taking positions, but by this dirty thing--sin. Sin makes a man conspicuous who otherwise, as I have said, would not have been heard of--an ordinary man in the ranks of men. There is that missing link; there is that break; there is that leakage; there is that sinner. The problem is, how to find him out--how to have the damage repaired, how to have that man detected, and either put right or put out. And the problem is intensified thus. The man knows what he has done, and the man will not tell. We have the same thing still. This accursed thing is in us, namely, that our heart shall depart from the living God; our heart shall forget its purpose; our heart shall turn aside to sin, and outwardly we shall brazen it out with our very Leader and defy Him, and deny so far as we are concerned, that we are responsible--that the blame lies at our door. There was no confession. The Lord was not helped in the least. He had to take judgment in hand. Joshua was nonplussed; and if God Himself had not come, Israels history as a successful people would have come to a close at this very point. We talk in our homely proverb of the difficulty, the impossibility, of finding a needle in a haystack. That familiar phrase receives a moral illustration here. What God has to do is to find out the one sinner among these assembled thousands, when he is keeping as dark as the grave. God could have come and simply taken that unclean thing, Achan. He could have taken him neck and crop without all this process. God could have gone straight to him, and put His hand upon his shoulder, and hurled him out into the outer darkness at once. Why take all this time--tribe by tribe, family by family, man by man? Surely that was mercy. That was in Achans interest. He gave the poor, infatuated fool time, space, place, room to repent; and as he saw Nemesis evidently on his track he had time to cast himself down before Joshua, and to exclaim, Stop! I confess! I am the man. Had he done so, this story, I am convinced, would have been one of the brightest stories of mercy in Gods book, instead of one of its darkest, almost without a ray of light. Achan was taken. That same God is the God of the New Testament Church. I do not know how it may be with you: but this is the kind of preaching I was brought up under, and I have seen no reason to turn from it--a God of inflexible righteousness and holiness, who will not allow sin to go unpunished. Now do not stand up blatantly and ask whether I have ever heard of the Cross and the New Testament. I have been to the Cross. This story is intensified by the Cross. At the Cross we behold at once the goodness and the severity of God. At the Cross we learn the exceeding sinfulness of sin, the dazzling, blinding holiness of God, as well as the mercy that is intershot through all. Sin is no metaphysical abstraction. It is not a mere arrangement of the letters of the alphabet. It is not a mere thing of theology or of philosophy. It is a deep, dark, abominable thing found in the hearts of men; and if God spared not the angels that sinned, how shall He spare us? No, it was no exaggeration. It was no trouble for nothing. It was no mere cry. God was justified. There was a stone in the machine, and God found out the stone and took it away; and then the wheels ceased to grate and jar and move heavily. There is a stone in the machine yet, in the moral machinery of Gods Church and of Gods world. I may be that stone, and I may be concealing what I am--concealing it behind the profession of the ministry, concealing it behind preaching to you on this very subject. You may be concealing it behind the office of the elder. You may be concealing it behind a great anxiety to keep the table of the Lord and the communion roll pure; and I say that this is needful, and it is a good sign and a good thing that the Church should conserve and be anxious about her purity before God and man; and yet it may be part of the dress that we put on, to look as Achan looked. For while the judgment processes were going on Achan, very likely, held up his head and looked round. It is not I, at any rate; and the nearer it came the more brazen he looked; It is not I. So our very scrupulosity and care in connection with Gods house and book and day may belong to the Pharisee within us, the Achan, the hypocrite. God Almighty alone could have detected this man, and God Almighty Himself had to take the judgment work in hand. I am speaking to Achan here, and I want to let you know that you will get all you are working for. The day comes when the sweet gales of mercy no longer shall blow--when you will hear no more about cleansing blood--when there will be nothing but a fearful looking for of judgment and of fiery indignation that shall devour the adversaries--when your sin shall be proved on you, and in you, and to you, and before an assembled world, with no chance for ever of getting its curse and its power lifted away. It is coming. God will here lead us now to confession, or there to too late confession and doom beyond remedy. (John McNeill.)
Achan a representative man
There is nothing old in these words. Achan is taken every day. Achan is sure to be taken. If we are practising the policy of Achan, the fate of Achan we can never avert. What a representative man is Achan! Does he not represent those, for example, who are continually taking great risks? What a life some men lead I But the mystery of it is that Achan represents also men who have no need to take risks. They have plenty; they have sweet homes. They need not go out of their own doors for a single pleasure. Yet they covet just a little more: it is only one acre to complete the estate. Achan committed a sin which is common to us all, in so far that he felt it extremely difficult to subordinate the personal to the communal. He might have said--and in so saying he would have talked good, round English--What can a wedge of gold matter in all this great heap of wealth? What is the difference one Babylonish garment more or less? Who will be the worse for my taking it? Nobody need know. I want a relic of this event, I want a keepsake; this has been a very wonderful miracle, and I want to keep in my house some memorial of it; I could turn these things into good, moral uses: I could preach sermons upon them, I could derive lessons from them. It cannot make any difference where thousands of men are concerned if I take one wedge of gold, two hundred shekels of silver, and a goodly Babylonish garment--they are all but a handful, and who will miss them? In fact, there will be no reckoning; things in connection with a battle are done so tumultuously and so irregularly that none will ever think of looking up such a handful of spoil as I may seize. That is the exaggeration of individualism; that is the lie which man is always telling to himself. It is the falsehood which enables him to cheat the body politic: What can it matter if I do not vote? There are thousands of people who want to vote, let them enjoy themselves, and I will take mine ease. What can it matter if I do not keep the laws of the company--the municipal or other company? The great majority of the neighbours will keep them, and as for any little infraction of them of which I may be guilty, it is mere pedantry to remark upon it. Who cares for the body politic--the body corporate? We are being taught to respect that so-called abstraction; but the lesson is a very difficult one to learn. When shall we come to understand fully that there is a corporate humanity, a public virtue, a body politic, with its responsibilities, laws, duties--a great training-school in which individualism is subordinated to the commonwealth? Does not Achan represent those who create unnecessary mysteries in the course of Divine providence? It is the concealed man who could explain everything. It is the thief behind the screen who could relieve all our wonder, perplexity, and distress. We have to search him out by circumstantial evidence. If he would stand up and say, Guilty! he would relieve our minds of many a distressing thought even about the Divine government. We wonder why the people are delayed, why the battle goes the wrong way, why the heathen pursues the chosen man, and beats him down, and scorns his assaults. We speak of Gods mysterious way. It is a mistake on our part. The silent man, skulking behind the arras, could explain the whole affair, and relieve Divine providence of many a wonder which grows quickly into suspicion or distrust. Look at the case in one or two remarkable aspects.
1. Consider Achan, for example, as a solitary sinner. He was the only man in the host who had disobeyed the orders that were given. Why arrest a whole army on account of one traitor? Let the host go on. So man would say. God will not have it so. He does not measure by our scale. One sin is a thousand.
2. Think of Achan as a detected sinner. For a time there was no prospect of the man being found out. But God has methods of sifting which we do not know of.
3. Then look at Achan as a confessing sinner. He did confess his sin, but not until he was discovered. And the confession was as selfish as the sin.
4. The picture of Achan as a punished sinner is appalling. Who punished the sinful man? The answer to that inquiry is given in Jos_7:25, and is full of saddest yet noblest meaning. Who punished the thief? All Israel stoned him with stones--not one infuriated man, not one particularly interested individual, but all Israel. The punishment is social. It is the universe that digs hell--the all rising against the one. (J. Parker, D. D.)
My son, give, I pray thee, glory to the Lord.--
Kindness to the sinner
There was infinite kindness in that word my son. It reminds us of that other Joshua, the Jesus of the New Testament, so tender to sinners, so full of love even for those who had been steeped in guilt. It brings before us the great High Priest, who is touched with the feeling of our infirmities, seeing He was in all things tempted like as we are, yet without sin. A harsh word from Joshua might have set Achan in a defiant attitude, and drawn from him a denial that he had done anything amiss. How often do we see this! A child or a servant has done wrong; you are angry, you speak harshly, you get a flat denial. Or if the thing cannot be denied, you get only a sullen acknowledgment, which takes away all possibility of good arising out of the occurrence, and embitters the relation of the parties to each other. But not only did Joshua speak kindly to Achan, he confronted him with God, and called on him to think how He was concerned in this matter. Give glory to the Lord God of Israel. Vindicate Him from the charge which I and others have virtually been bringing against Him, of proving forgetful of His covenant. Clear Him of all blame, declare His glory, declare that He is unsullied in His perfections, and show that He has had good cause to leave us to the mercy of our enemies. No man as yet knew what Achan had done. He might have been guilty of some act of idolatry, or of some unhallowed sensuality like that which had lately taken place at Baal-peer; in order that the transaction might carry its lesson it was necessary that the precise offence should be known. Joshuas kindly address and his solemn appeal to Achan to clear the character of God had the desired effect. (W. G. Blaikie, D. D.)
Confession of sin to God
Gods omniscience should indeed make us ashamed to commit sin, but it should embolden us to confess it. We can tell our secrets to a friend that does not know them; how much more should we do it to Him that knows them already? Gods knowledge outruns our confessions and anticipates what we have to say. As our Saviour speaks concerning prayer, Our heavenly Father knows what you have need of before you ask, so I may say of confession, your heavenly Father knows what secret sins you have committed before you confess. But still He commands this duty of us; and that not to know our sins but to see our ingenuity. Adam, when he hid himself, to the impiety of his sin added the absurdity of s, concealment. Our declaring of our sins to God who knows them without being beholden to our relation; it is like opening a window to receive the light which would shine in through it howsoever. Now there is no duty by which we give God the glory of His omniscience so much as by a free confession of our secret iniquities. Joshua says to Achan, My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto Him. (R. South.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v16 Jos_7:21. A goodly Babylonish garment] Lit. “A cloak of…
CRITICAL NOTES.—
Jos_7:21. A goodly Babylonish garment] Lit. “A cloak of Shinar,” Shinar being the ancient name for the land of Babylon (Gen_10:10). These garments have the reputation of having been highly wrought works of art. Pliny, Hist. Nat., lib. viii., c. 48, says of them, “Colores diverson picturæ vestium intexere Babylon maxime celebravit et nomen imposuit.” Josephus (Ant. v. 1. 10), says that the robe hidden by Achan was “a royal garment woven entirely of gold.” A wedge of gold] Mary., “a tongue” of gold. “What we commonly call an ingot of gold, from a corruption of the word lingot, signifying a little tongue” (Clarke). “The value of the silver, reckoned at 5s. per oz., would be nearly £28; and the ingot of gold would, at £4 per oz., be worth rather more than £90. An estimate of this kind must however be very uncertain, because we are unacquainted with the value which precious metals bore in the time of Joshua” (Kitto).
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Jos_7:23. Laid them out before the Lord] Marg. = poured them out. They were thus poured out before Jehovah, in token that they had been made cherem, and belonged unto Him.
MAIN HOMILETICS OF THE PARAGRAPH.—Jos_7:16-23
THE REVELATION OF PARTICULAR SINS
Although God knew the actual offender as fully as He knew that transgression had been committed, He directed Joshua to proceed as if the criminal were altogether unsuspected. God would manifest the guilt in a manner which should bring conviction to every individual in the camp. It is a beautiful feature in Divine justice that the Lord never rests, as He might rest, in His own unerring assurance of right; He is concerned, also, to satisfy every feeling of enquiry and doubt in the minds of those whom He judges. The issues of the Judgment Day will represent not only the mind of Jesus Christ, the Judge; they will express the unwavering conviction of the lost, the undivided feeling of the redeemed, and the confident assent of the universe.
I. The God directed search, for sin. The enquiry was directed to the discovery of a specific act of sin, and to the detection of the individual transgressor. We see the Lord deliberately undertaking to expose some particular act of sin in some particular members of Israel. There is an immense difference between the moral effect of any general exposure of sin, and such revelation of specific and individual guilt as is undertaken here. Men think comparatively little of general acknowledgments of iniquity. Witness the general confessions of sin made in public services and prayer meetings. It would make confession a different thing indeed, if those who acknowledge that they are sinners, at the same time named their sins. The exposure of sin in this form concentrates and focuses the attention. The result in the two cases presents all the difference that there is between a dreamy theory, which all men admit, and a sharply defined and localized fact, at which everybody is alarmed. It is sin in a specific form, and attaching to an individual man, that God here undertakes to reveal. It may be asked, Why did Jehovah concern Himself to reveal actual sin in this form? Why did the Saviour repeatedly draw attention, openly, to particular transgressions among the Apostles? Why in the course of Divine providence, now, does God frequently bring to light instances of guilt in Christian men, which at once shock the feeling of the Church, and afford opportunity for the scorn of enemies? Would not society gain by the concealment of iniquity in instances like these? The late F. W. Robertson, speaking of the case of sin in the Corinthian Church, has thus dealt with the whole question: “There are two views of sin: in one, it is looked upon as a wrong; in the other, as producing loss—loss, for example, of character. In such cases, if character could be preserved before the world, grief would not come; but the paroxysms of misery fall upon our proud spirit when our guilt is made public. The most distinct instance we have of this is in the life of Saul. In the midst of his apparent grief, the thing still uppermost was that he had forfeited his kingly character: almost the only longing was, that Samuel should honour him before his people. And hence it comes to pass, that often remorse and anguish only begin with exposure. Suicide takes place, not when the act of wrong is done, but when the guilt is known, and hence, too, many a one becomes hardened, who would otherwise have remained tolerably happy; in consequence of which we blame the exposure, not the guilt; we say if it had hushed up, all would have been well; that the servant who robbed his master was ruined by taking away his character; and that if the sin had been passed over, repentance might have taken place, and he might have remained a respectable member of society. Do not think so. It is quite true that remorse was produced by exposure, and that the remorse was fatal; the sorrow which worked death arose from that exposure, and so far exposure may be called the cause had it never taken place, respectability, and comparative peace, might have continued; but outward respectability is not change of heart. It is well known that the corpse has been preserved for centuries in the iceberg, or in antiseptic peat; and that when atmospheric air was introduced to the exposed surface it crumbled into dust. Exposure worked dissolution, but it only manifested the death which was already there; so with sorrow, it is not the living heart which drops to pieces, or crumbles into dust, when it is revealed. Exposure did not work death in the Corinthian sinner, but life.”
Who can say that this was not the effect in Achan’s case? Judging by his free and open confession, so swiftly forced upon him, the opportunity for repentance was sincerely seized; and the low and poor measure of life, which would soon have expired under concealment, was enabled again to shew itself, ere its possessor was hurried into the more manifest presence of his Maker. This is why God so often deliberately exposes guilt: if the guilty have any remaining life, He would free that life from an oppressive and destroying incubus; if there be no life, He would reveal the death that is there, and thus give warning and salvation to the life that is in others.
II. The God-guided process of the lot. Whatever may have been the exact method of the lot, the successive stages of its advance towards the detection of the criminal were marked with terrible certainty. There was no haste, and no hesitation; no faltering even for a moment, as if waiting for light, and no mistake which rendered necessary the retracing of a single step, or the repetition of any one ineffectual movement. Like the hound, which with keen powers of smelling, and a strong scent to guide it, running “breast high” towards its game, never hunting on the “heel,” never pausing to recover scent, and never faltering till its fierce fangs meet in its exhausted victim; so the very lot itself must have seemed, to one man in that great multitude, as if mysteriously instinct with a life unerring in its discernment, and unrelenting in its pursuit. Changing the figure: from the circumference of that vast circle necessary to enclose the camp of Israel, standing where Achan stood, every line drawn to detect the guilty would seem, from the very first, to be pointing directly to himself, and to be coming ever nearer as it was produced successively through the three inscribed circles, the last of which narrowed the examination to his own immediate family: the twelve tribal lines of indication would centre on his tribe, the five lines from the ancestral heads of Judah would join together on his ancestor, Zarah (cf. Gen_46:12), the lines from the Zarhite ancestry would meet in the family of Zabdi, or Zimri (cf. 1Ch_2:6), while the lines from the family of Zabdi, passing through the apparently thin house of Carmi, would focus themselves on Achan, becoming there, in their silent intensity, almost vocal with an utterance which, later on, rang out from the lips of an indignant prophet down into the conscience of another criminal—“Thou art the man.” So surely was the lot guided to its mark by God.
1. Learn the folly of all the attempts which are made to conceal sin. Exposure, at the farthest, does but await the judgment of the Lord.
2. Admire the glory of Divine omniscience. God saw the acts of every man in the host of Israel, even during the tumult of war. He sees, not less accurately, the thoughts of every mind, and the desires of every heart. As Archbishop Secker quaintly puts it, “God hath a glazed window in the darkest houses of clay: He sees what is done in men, when none other can.”
III. The God-honouring result of discovery.
1. The act of God, in this revelation of sin, carried with it the full concurrence of men. (a) The transgressor himself fully acknowledged his guilt. Achan felt that he had done wickedly, nor could he dispute the justice of his sentence, (b) The spectators must have been equally impressed with the wisdom and justice and love of God. The confession of Achan vindicated Divine wisdom, the solemnity of the offence and the express terms of the covenant assured the people as to Divine justice, while in the stern execution of the sentence they might behold God’s love hedging up as “with thorns” their own way to sin. (c) While the conscience and judgment of men were fully satisfied, the formalities prescribed by the law were also scrupulously met. The law explicitly stated: “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.” Although the lot had pointed out the guilty man, and Achan himself had confessed his sin, Joshua sent messengers to the tent to furnish yet further evidence of the transgression.
2. This act of discovery was not only a revelation in the present, but also light upon the past. The defeat before Ai, the slaughter of the Israelites, and the slowness of the answer to the prayer of Joshua and the elders, were all explained now. Thus does the Divine discovery of human sin still light up the darkness of the past. Thus, too, will the revelation of the final judgment discover the cause of many defeats, shew the reason of much pain, and disclose the grounds of not a few unanswered prayers.
OUTLINES AND COMMENTS ON THE VERSES
Jos_7:16-18.—FAMILY HISTORY AND FAMILY SIN.
Joshua rose up early in the morning
(1) when he was about to lead the people to behold God’s wonderful works (chap. Jos_3:1-5;
(2) when he was about to lead them to a great victory (chap. Jos_6:12; Jos_6:14-15);
(3) when he was required to conduct this search for sin. Our vigilance must not be one-sided. He who would serve God indeed, must not only be active in duties which go with great honour and joy, but also in duties which are accompanied with much shame and sorrow.
I. The insufficiency of family name and greatness to shield men from sin. “The tribe of Judah was taken.” The tribe of Judah was considered the chief in Israel. This was the most numerous and powerful of all the tribes, and had assigned to it the place of honour in the general encampment around the tabernacle (cf. Num_2:3). To this tribe, too, had come the richest blessing from their father Jacob; they were to be the royal family among all the families of Israel; in their inheritance should stand both the metropolis of the kingdom and the temple of the Lord, or, as the patriarch prophesied, “Unto him shall the gathering of the people be.” Not all the prestige which came from past history, from present dignity, or from future prospects, saved Judah from this disgrace.
1. There is no family name which stands sufficiently high to make pride allowable in any man.
2. No family dignity is great enough to furnish to any of its members securities against sin.
II. The connection between a bad life and a bad antecedent history. “He took the family of the Zarhites.” It is sufficient merely to remind ourselves that Zarah, or Zerah, was one of the children of Judah’s transgression. A fact like this might have weakened the moral force of Zerah through all his life, and have enfeebled the character of his descendants. One sin in a family often repeats itself in that family’s subsequent history. He who sins, sins not only to himself, but to his children after him.
III. The wide intervening space which is sometimes seen between the conspicuous transgressions which mar the glory of a family name. Judah sinned, but we hear little for good or evil about Zerah, or Zabdi, or Carmi. Their names never come into prominence in connection with either virtue or vice. Through the three intervening generations the family life went, for the most part, smoothly and quietly. Then Achan came, and another blot was made upon the family history. There may be a much closer connection between these prominent acts of wickedness in a family than we are accustomed to think. No one can assert that it is out of Judah’s weakened life that sin, in another form, presently appears in the life of Achan; it is equally true that no one can prove the contrary. Speaking of the powers of memory, MacLaren has said, “The fragmentary remembrances which we have now, lift themselves above the ocean of forgetfulness like islands in some Archipelago, the summits of sister hills, though separated by the estranging sea that covers their converging sides and the valleys where their roots unite. The solid land is there, though hidden. Drain off the sea, and there will be no more isolated peaks, but continuous land. In this life we have but the island memories heaving themselves into sight, but in the next the Lord shall ‘cause the sea to go back’ by the breath of His mouth, and the channels of the great deep of a human heart’s experiences and actions shall be laid bare.” As it is with our memories of sin, so is it with the sins themselves. Conspicuous transgressions stand island-like above the ocean of ordinary life and history, and succeeding generations, seeing one sin here and another there, treat them as separate and disconnected; but in the life to come, when there is “no more sea,” and when we “know even as also we are known,” it may appear that the huger evils which force themselves up above the common level of the family history are all connected by a chain of lesser transgressions which now lie hidden from our view.
“At the casting of the lots, we are not of course to suppose that all the male members of the tribes were present; but that the heads of the people attended, and the lots were cast on them in the following order: first, upon the heads of the twelve tribes; then upon the heads of all the clans of Judah; thirdly, upon the heads of the father-houses of the clan of Zerah; and lastly, upon the individual members of the father-house of Zabdi.”—[Keil.]
Jos_7:19.—
I. The tenderness of Joshua towards the sinner. “My son.” “I pray thee.”
II. The severity of Joshua toward the sin. While Joshua speaks in accents of the utmost gentleness to Achan, he holds out no hope of pardon; he does but require the criminal to confess, that the glory of God may be made manifest before all Israel, and that Achan’s hope for another life, if any, may not be destroyed by his obstinacy in this. Thus we are taught
“To hate the sin with all our heart,
And yet the sinner love.”
THE GLORY OF GOD IN THE CONFESSION OF SIN
I. To confess sin to be sinful, is a tribute to the glory of God as the upholder of the majesty of truth and the beauty of holiness. II. To confess sin, even when it is already detected, is to acknowledge God’s glory in His omniscience. III. To confess sin which brings disgrace on the Lord’s people, is to display the glory of God as consisting in light and truth, and not in concealment. IV. To confess sin at the Divine bidding, is to confess that the glory of God is independent of men. V. To confess sin, is to “give glory to the Lord God,” not as adding to His glory, but as admitting and manifesting that glory. VI. To confess sin when the judgment of death will certainly follow, may be to hope in Divine mercy for the life to come, and thus to honour God’s glory in forgiveness.
Jos_7:20-21.—ACHAN’S CONFESSION OF HIS CRIME.
I. The confession as a revelation of human weakness.
1. Man as too weak to see the beautiful. The goodly garment was too attractive; it drew Achan into theft, and thus into forgetfulness of the rights of God. The beauties of Nature, and the beauties of Art, as leading men to forget God, merely appropriating pleasure, instead of also rendering praise.
2. Man as too weak to behold the means of easily obtaining life’s comforts. Achan found the gold and silver too attractive also. Whatever might have been the difficulty of using these in the present, the day would doubtless come, he thought, when they would be a power. They would stand, then, for so much ease from labour, for so many of the necessaries and comforts of life, for so much social influence. Thus does the unlawful pursuit of wealth often lead men, still, to forget the claims of God.
3. Man as too weak to be grateful. In the very hour when victory had been given, that victory itself, if rightly used, leading on to a peaceful inheritance, Achan ungratefully forgat God. The mercies of the wilderness, the mercies of victory over Sihon and Og, the mercies of the passage of the Jordan, and the mercies of a renewed covenant at Gilgal, were all forgotten, and this in the very midst of new mercies at Jericho. A single coin, held close enough to the eye, will shut out the glory of the sun; so a little spoil, held too close to the heart in a spirit of covetousness, shut out from this man’s soul the sight and remembrance of Jehovah’s manifold goodness. And still this weakness repeats itself—worse than repeats itself. Less valuable spoils than these are not seldom permitted to shut out the cradle of the incarnation, the ministry of humiliation, the cross of suffering, and thus, too, the present love of a living Christ.
4. Man as too weak for faith. God had said, “Lest ye make yourselves to be devoted.” It may be that Achan had believed that, and felt its solemnity; with the glittering prize well before him, like many another in the hour of temptation, he was too feeble to believe then.
5. Man as too weak to understand that the future will soon be the present. Achan’s lack of faith must surely have been unbelief, not disbelief. With so many assurances of God’s power to see, and power to work, lying, as they did, close about him, he could not deliberately disbelieve that God saw, and that God would punish. The gold and the garment did but shut out the future; present pleasure and present possessions, just then, made up the whole vision of the man’s life. So with many, to-day still obscures to-morrow, life hides death, and time shuts out eternity.
II. The confession as reiterating a needful warning.
1. It warns us to avoid temptation. Here we may learn again to pray as Christ taught His disciples, “Lead us not into temptation.”
2. It teaches us to resist the beginnings of evil. These beginnings of evil were, probably, long before Achan saw the spoil which tempted him to sin. It may be that an hour before he took the devoted things he would not have thought himself capable of the transgression; yet we are not therefore to think that the point where he began to go astray was in the actual sin. The very act of guilt supposes a previous life in which there had been low thoughts of sin, cold considerations of Divine goodness, and poor views of God Himself. It is here that the preparation for the reception of temptation constantly begins, and here that it can best be resisted.
3. It warns us that repentance deferred is repentance embittered. At no place would confession and restitution have been so easy as immediately after the sin. Every step, after the spoil was taken, made repentance harder: the defeat at Ai, the deaths of the slain, the grief of Joshua, and even the solemnities attending the lot, were all so many obstacles in the path backward.
4. It shews us that confession at last is infinitely better than no confession at all. This confession is the one and only softening feature of the wretched man’s story; it is the one oasis in this moral desert, and even that is small. If there be any bow whatever in the cloud, it is that which is faintly reflected to us from these forced tears of penitence.
III. The confession as affording room for hope. Are we to take the solemn judgment on Achan in this life as shutting out all hope for him in the life to come?
1. There is no word uttered to tell us that Achan was eternally lost. (a) The silence of the Bible on this point. Perhaps the darkest case mentioned in Scripture, excepting the parable of Dives, is that of Judas. Even here, the indication of the eternal state is dim, although very terrible: “It were good for that man if he had never been born” … “That he might go to his own place.” And this seems to be the only instance in which the Bible indicates positively the eternal perdition of any one of its characters. True, to reverse a familiar line, there are many names, like those of Saul, Jeroboam, Ahab, and Ananias, which seem light with insufferable darkness, and yet even on the eternal state of these men the Scriptures are silent. (b) The mercy of this silence. Had the eternal state of wicked individuals been positively shewn, how many of the desponding living would have read their likeness in the character of some one known to be lost, and then have despairingly pronounced their own doom. (c) The hope that comes of this silence in cases like Achan’s. Where God has not shut out all hope, and penitence leaves some room for hope, let us hope, even though we have to fear.
2. The character of Achan’s confession furnishes some slight ground for hope. That it had been made earlier, every one must desire; yet even the confession of the penitent thief seems to have been made later. (a) Achan’s confession has no apparent reservation. “I came, I saw, I coveted, I took, I hid,” he says. (b) The confession has no attempt to implicate others. There is nothing here which corresponds with the word of the first man,—“The woman whom Thou gavest to be with me, she gave me of the tree;” or with the similar utterance of the first woman,—“The serpent beguiled me, and I did eat.” (c) The confession has no attempt at excuse. The only word that looks towards anything else than Achan’s own weakness, is that which names the “goodly” character of the Babylonish garment, and even this can hardly be said to plead the stress of the temptation. The acknowledgment throughout has a simple regard to the man’s own wicked weakness, (d) The confession bears marks of sincerity. The first words of it almost anticipate the deep anguish in which David cried, “Against Thee, Thee only, have I sinned.” “Indeed I have sinned against the Lord God of Israel,” says Achan. Let us hope that the contrition was not in vain; let us also fear to stand at last where hope needs so many words to reveal it, and where, even then, it has to be left so faintly discernible.
Jos_7:21.—THE PROGRESS OF SIN.
“I. It enters by the eye. II. It sinks into the heart. III. It actuates the hand. IV. It leads to secresy and dissimulation. ‘I saw,’ etc. ‘I coveted,’ etc. ‘I took and hid them in the earth.’ Thus saith James: ‘When lust (evil desire) is conceived, it bringeth forth sin; and when sin is finished, it bringeth forth death.’ ” [Clarke.]
Jos_7:22-23.—THE BEGINNING OF THE END OF TRANSGRESSION.
I. The wretched issue of dissembling. “Behold, it was hid,” etc. The hidden had become the revealed. That which had been so carefully and industriously concealed, the messengers now “behold,” and it would soon be exposed before the eyes of all Israel. When God questions in the judgment, the things done in the body will be fully revealed. Not only will every person be present, but “we must all appear (be made manifest: Alf.) before the judgment seat of Christ.”
II. The humiliating and impoverishing act of restitution. “They took them out of the midst of the tent, and brought them unto Joshua.” Achan’s labour had been all in vain. He was as poor, outwardly, as before the theft; and, in heart, his theft had left him bankrupt indeed. The gains of sin will all have presently to be returned.
1. God will have every sinner, not only to repent, but, as far as is possible, to make restitution.
2. He who makes restitution too late, may have also to suffer retribution. Anne of Austria, the Queen of France, when suffering from the repeated cruelties of her implacable enemy, Cardinal Richelieu, is said to have remarked: “My lord cardinal, there is one fact which you seem entirely to have forgotten. God is a sure paymaster. He may not pay at the end of every week, or month, or year; but I charge you, remember that He pays in the end.”
III. The only place in which men can effectually deal with sin. “They brought them unto Joshua … and poured them out before the Lord.”
1. We shall best discover sin as we search for it before the Lord. Joshua had evidently conducted the inquisition for the offender immediately before the Ark of the Divine presence. Those who “walk in the light” of fellowship with God, will most readily detect iniquity. “Sin doth like itself appear” nowhere so much as beneath the cross of the Saviour.
2. We can only rightly confess sin as we confess it before the Lord. Thus, standing before the Ark, Joshua said unto Achan, “Give glory to the Lord God of Israel, and make confession unto Him. Although the sin was to be told to Joshua, Achan was to feel and to acknowledge it as in the presence of Jehovah, and as sin against Him.
3. We shall most effectually condemn sin as we judge it before the Lord. Remembering the presence of Him who is merciful and gracious, and who will by no means clear the guilty, Joshua was very tender to the man, and very severe with the offence itself. There was a moral majesty about the bearing of Joshua, which must have very deeply impressed itself upon the people around him. We shall never condemn sin effectually, unless we bear ourselves towards men in “the meekness and gentleness of Christ,” and towards sin in the spirit of Him who chose to suffer for it unto death, rather than to suffer it in others.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 19 General Information:
General Information:
Joshua follows Yahweh's command to bring Israel before Yahweh.
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brought Israel near, tribe by tribe
The phrase "tribe by tribe" means each tribe. AT: "brought each tribe of Israel near" (See: Idiom)
the tribe of Judah was selected
This can be stated in active form. AT: "Yahweh selected the tribe of Judah" (See: Active or Passive)
He brought near the clan of the Zerahites person by person
The phrase "person by person" is an idiom meaning each person. The persons in this sentence were the leaders of their households. AT: "He brought near each person of the clan of the Zerahites" or "From the clan of the Zerahites, he brought near each man who was the leader of his household" (See: Idiom and Assumed Knowledge and Implicit Information)
the clan of the Zerahites
The clan was named after the man named Zerah.
Zabdi ... Achan ... Karmi ... Zerah
These are men's names. Translate them as you did in Joshua 7:1. (See: How to Translate Names)
translationWords
Joshua
Israel
tribe
Judah
clan
household
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 19, 21 7:16-18 Achan might have been singled out by use…
7:16-18 Achan might have been singled out by use of the Urim and Thummim, a God-given system of sacred lots. These items remained in the care of the high priest, probably in a bag or a pouch (see Exod 28:30; Num 27:21). They might have been two different-colored objects, perhaps stones or gems. Inquiries were phrased as “yes” or “no” questions.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.