So about three thousand men of the people went up there, and they fled before the men of Ai. The men of Ai struck about thirty-six men of them. They chased them from before the gate even to Shebarim, and struck them at the descent. The hearts of the people melted, and became like water. Joshua tore his clothes, and fell to the earth on his face before Yahweh’s ark until the evening, he and the elders of Israel; and they put dust on their heads. Joshua said, “Alas, Lord Yahweh, why have you brought this people over the Jordan at all, to deliver us into the hand of the Amorites, to cause us to perish? I wish that we had been content and lived beyond the Jordan! Oh, Lord, what shall I say, after Israel has turned their backs before their enemies? For the Canaanites and all the inhabitants of the land will hear of it, and will surround us, and cut off our name from the earth. What will you do for your great name?”
Yahweh said to Joshua, “Get up! Why have you fallen on your face like that? Israel has sinned. Yes, they have even transgressed my covenant which I commanded them. Yes, they have even taken some of the devoted things, and have also stolen, and also deceived. They have even put it among their own stuff. Therefore the children of Israel can’t stand before their enemies. They turn their backs before their enemies, because they have become devoted for destruction. I will not be with you any more, unless you destroy the devoted things from among you.
John Calvin 1540 · Public Domain On vv6, 9, 10 6. And Joshua rent his clothes, etc Although it…
6. And Joshua rent his clothes, etc Although it was easy to throw the blame of the overthrow or disgrace which had been sustained on others, and it was by no means becoming in a courageous leader to be so much cast down by the loss of thirty men, especially when by increasing his force a hundred-fold it would not have been difficult to drive back the enemy now weary with their exertions, it was not, however, without cause that Joshua felt the deepest sorrow, and gave way to feelings bordering on despair. The thought that the events of war are doubtful — a thought which sustains and reanimates the defeated — could not be entertained by him, because God had promised that they would always be victorious. Therefore when the success did not correspond to his hopes, the only conclusion he could draw was, that they had fought unsuccessfully merely because they had been deprived of the promised assistance of God.
Accordingly, both he and the elders not only gave themselves up to sorrow and sadness, but engage in solemn mourning, as used in the most calamitous circumstances, by tearing their garments and throwing dust on their heads. That mode of expressing grief was used also by the heathen, but was specially appropriate in the pious worshippers of God in suppliantly deprecating his wrath. The rending of the garments and other accompanying acts contained a profession of repentance, as may also be inferred from the annexed prayer, which, however, is of a mixed nature, dictated partly by faith and the pure spirit of piety, and partly by excessive perturbation. In turning straightway to God and acknowledging that in his hand, by which the wound was inflicted, the cure was prepared, they are influenced by faith; but their excessive grief is evidently carried beyond all proper bounds. Hence the freedom with which they expostulate, and hence the preposterous wish, Would God we had remained in the desert!
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It is not a new thing, however, for pious minds, when they aspire to seek God with holy zeal, to obscure the light of faith by the vehemence and impetuosity of their affections. And in this way all prayers would be vitiated did not the Lord in his boundless indulgence pardon them, and wiping away all their stains receive them as if they were pure. And yet while in thus freely expostulating, they cast their cares upon God, though this blunt simplicity needs pardon, it is far more acceptable than the feigned modesty of hypocrites, who, while carefully restraining themselves to prevent any confident expression from escaping their lips, inwardly swell and almost burst with contumacy.
Joshua oversteps the bounds of moderation when he challenges God for having brought the people out of the desert; but he proceeds to much greater intemperance when, in opposition to the divine promise and decree, he utters the turbulent wish, Would that we had never come out of the desert! That was to abrogate the divine covenant altogether. But as his object was to maintain and assert the divine glory, the vehemence which otherwise might have justly provoked God was excused.
We are hence taught that saints, while they aim at the right mark, often stumble and fall, and that this sometimes happens even in their prayers, in which purity of faith and affections framed to obedience ought to be especially manifested. That Joshua felt particularly concerned for the divine glory, is apparent from the next verse, where he undertakes the maintenance of it, which had been in a manner assigned to him. What shall I say, he asks, when it will be objected that the people turned their backs? And he justly complains that he is left without an answer, as God had made him the witness and herald of his favor, whence there was ground to hope for an uninterrupted series of victories. Accordingly, after having in the loftiest terms extolled the divine omnipotence in fulfillment of the office committed to him, it had now become necessary for him, from the adverse course of events, to remain ignominiously silent. We thus see that nothing vexes him more than the disgrace brought upon his calling. He is not concerned for his own reputation, but fears lest the truth of God might be endangered in the eyes of the world. In short, as it was only by the order of God that he had brought the people into the land of Canaan, he now in adversity calls upon him as author and avenger, just as if he had said, Since thou has brought me into these straits, and I am in danger of seeming to be a deceiver, it is for thee to interfere and supply me with the means of defense.
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 vv5, 7, 9, 12 God would by this overthrow make them more earnest…
God would by this overthrow make them more earnest to search out and punish the sin committed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–12 Jos 7:4 So there went up thither of the…
Jos 7:4 So there went up thither of the people about three thousand men: and they fled before the men of Ai.
Ver. 4. And they fled before the men of Ai.] Their sins having betrayed them into the hands of divine justice, the victory was abandoned, and sent away to the enemy; as that noble General Trajan told Valens, the Arrian emperor, when he had been defeated by the Goths in the very first battle, as these Israelites also were. {a}
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{a} Niceph., lib. xiii. cap. 40.
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 vv4–12 Not having their usual courage to strike a stroke,…
Not having their usual courage to strike a stroke, which was a plain evidence that God had forsaken them; and a useful instruction, to show them what weak and inconsiderable creatures they were when God left them; and that it was God, not their own valour, that gave the Canaanites and their land into their hands.
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 vv6, 10 We have here an account of the deep concern…
We have here an account of the deep concern Joshua was in upon this sad occasion. He, as a public person, interested himself more than any other in this public loss, and is therein an example to princes and great men, and teaches them to lay much to heart the calamities that befal their people: he is also a type of Christ, to whom the blood of his subjects is precious, Psa 72:14. Observe,
I. How he grieved: He rent his clothes (Jos 7:6), in token of great sorrow for this public disaster, and especially a dread of God's displeasure, which was certainly the cause of it. Had it been but the common chance of war (as we are too apt to express it), it would not have become a general to droop thus under it; but, when God was angry, it was his duty and honour to feel thus. One of the bravest soldiers that ever was owned that his flesh trembled for fear of God, Psa 119:120. As one humbling himself under the mighty had of God, he fell to the earth upon his face, not thinking it any disparagement to him to lie thus low before the great God, to whom he directed this token of reverence, by keeping his eye towards the ark of the Lord. The elders of Israel, being interested in the cause and influenced by his example, prostrated themselves with him, and, in token of deep humiliation, put dust upon their heads, not only as mourners, but as penitents; not doubting but it was for some sin or other that God did thus contend with them (though they knew not what it was), they humbled themselves before God, and thus deprecated the progress of his wrath. This they continued until even-tide, to show that it was not the result of a sudden feeling, but proceeded from a deep conviction of their misery and danger if God were any way provoked to depart from them. Joshua did not fall foul upon his spies for their misinformation concerning the strength of the enemy, nor upon the soldiers for their cowardice, though perhaps both were blameworthy, but his eye is up to God; for is there any evil in the camp and he has not done it? His eye is upon God as displeased, and that troubles him.
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II. How he prayed, or pleaded rather, humbly expostulating the case with God, not sullen, as David when the Lord had made a breach upon Uzzah, but much affected; his spirit seemed to be somewhat ruffled and discomposed, yet not so as to be put out of frame for prayer; but, by giving vent to his trouble in a humble address to God, he keeps his temper and it ends well. 1. Now he wishes they had all taken up with the lot of the two tribes on the other side Jordan, Jos 7:7. He thinks it would have been better to have staid there and been cut short than come hither to be cut off. This savours too much of discontent and distrust of God, and cannot be justified, though the surprise and disappointment to one deeply concerned for the public interest may in part excuse it. Those words, wherefore hast thou brought us over Jordan to destroy us? are too like what the murmurers often said (Exo 14:11, Exo 14:12; Exo 16:3; Exo 17:3; Num 14:2, Num 14:3); but he that searches the heart knew they came from another spirit, and therefore was not extreme to mark what he said amiss. Had Joshua considered that this disorder which their affairs were put into no doubt proceeded from something amiss, which yet might easily be redressed, and all set to rights again (as often in his predecessor's time), he would not have spoken of it as a thing taken for granted that they were delivered into the hands of the Amorites to be destroyed. God knows what he does, though we do not; but this we may be sure of, he never did nor ever will do us any wrong. 2. He speaks as one quite at a loss concerning the meaning of this event (v. 8): "What shall I say, what construction can I put upon it, when Israel, thy own people, for whom thou hast lately done such great things and to whom thou hast promised the full possession of this land, when they turn their backs before their enemies" (their necks, so the word is), "when they not only flee before them, but fall before them, and become a prey to them? What shall we think of the divine power? Is the Lord's arm shortened? Of the divine promise? Is his word yea and nay? Of what God has done for us? Shall this be all undone again and prove in vain?" Note, The methods of Providence are often intricate and perplexing, and such as the wisest and best of men know not what to say to; but they shall know hereafter, Joh 13:7. 3. He pleads the danger Israel was now in of being ruined. He gives up all for lost: "The Canaanites will environ us round, concluding that now our defence having departed, and the scales being turned in their favour, we shall soon be as contemptible as ever we were formidable, and they will cut off our name from the earth," Jos 7:9. Thus even good men, when things go against them a little, are too apt to fear the worst, and make harder conclusions than there is reason for. But his comes in here as a plea: "Lord, let not Israel's name, which has been so dear to thee and so great in the world, be cut off." 4. He pleads the reproach that would be cast on God, and that if Israel were ruined his glory would suffer by it. They will cut off our name, says he, yet, as if he had corrected himself for insisting upon that, it is no great matter (thinks he) what becomes of our little name (the cutting off of that will be a small loss), but what wilt thou do for thy great name? this he looks upon and laments as the great aggravation of the calamity. He feared it would reflect on God, his wisdom and power, his goodness and faithfulness; what would the Egyptians say? Note, Nothing is more grievous to a gracious soul than dishonour done to God's name. This also he insists upon as a plea for the preventing of his fears and for a return of God's favour; it is the only word in all his address that has any encouragement in it, and he concludes with it, leaving it to this issue, Father, glorify thy name. The name of God is a great name, above every name; and, whatever happens, we ought to believe that he will, and pray that he would, work for his own name, that this may not be polluted. This should be our concern more than any thing else. On this we must fix our eye as the end of all our desires, and from this we must fetch our encouragement as the foundation of all our hopes. We cannot urge a better plea than this, Lord, What wilt thou do for thy great name? Let God in all be glorified, and then welcome his whole will.
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 vv4–12 So there went up thither of the people about…
So there went up thither of the people about three thousand men,.... Joshua detached from the army the largest number proposed, that there might be strength enough to take the place; and those he sent under proper officers to Ai, who went up to the very gate of the city, as appears from Jos 7:5,
and they fled before the men of Ai; for upon their appearing at the gate of their city, they came out with all their forces against them, and as soon as they did, the children of Israel durst not face them, but without engaging with them fled at once: God having forsaken them, their courage failed, the dread of their enemies falling on them.
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 vv4–12 They fled - Not having courage to strike a…
They fled - Not having courage to strike a stroke, which was a plain evidence that God had forsaken then; and an useful instruction, to shew them what they were when God left them: and that it was God, not their own valour, that gave the Canaanites into their hands.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 5, 6, 7, 10, 11, 12 Verse 4. About three thousand men] The spies sent…
Verse 4. About three thousand men] The spies sent to reconnoitre the place (Jos 7:3) reported that the town was meanly garrisoned, and that two or three thousand men would be sufficient to take it. These were accordingly sent up, and were repulsed by the Amorites.
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 vv4, 5, 6, 7, 8, 10 Jos 7:4. They fled before the men of Ai…
Jos 7:4. They fled before the men of Ai — Not having courage, it seems, to strike a stroke, a plain evidence that God had forsaken them, and an instructive event, to show them what they were when God left them; that they did not gain their victories by their own valour, but that it was God that gave the Canaanites into their hands. And may we not hence conclude, however little it may be thought of, that victory or superiority in war between different nations, depends more upon the will of God than upon any other circumstance; and that a nation that goes to battle loaded with its crimes, has but little reason to hope for final victory or lasting success!
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 vv5, 6, 9, 10, 11, 12 Shebarim - Rather, perhaps, “the stone quarries.” The smallness…
Shebarim - Rather, perhaps, “the stone quarries.” The smallness of the slaughter among the Israelites indicates that they fled early, probably without real conflict in battle.
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 vv5, 6, 7, 11 Sabarim, which means people "broken and defeated." Septuagint, "they…
Sabarim, which means people "broken and defeated." Septuagint, "they pursued them from the gate, till they had entirely broken them," destroying 36, and putting the rest to flight. (Calmet) --- This small disaster filled the whole camp with dismay, as the Lord generally caused the victories of his people to be complete, and without any loss, as long as they continued in his favour. None were found wanting of those who attacked and destroyed so many of the Madianites, Numbers xxxi. 49. (Haydock)
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 vv4, 5, 6, 10 they fled before the men of Ai--An unexpected resistance,…
they fled before the men of Ai--An unexpected resistance, and the loss of thirty-six of their number diffused a panic, which ended in an ignominious rout.
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 vv4–12 4. They fled before the men of Ai —…
4. They fled before the men of Ai — Having made their assault in perfect confidence of success, and having met an unexpected repulse, they became panic-stricken, and fled in disorder.
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 vv5, 6, 7, 10, 12 5. unto Shebarim] So called, perhaps, from the mines,…
5. unto Shebarim] So called, perhaps, from the mines, or stone quarries, which lay in the neighbourhood. The LXX. translates “till they had crushed or annihilated them.”
in the going down] Or, as in the margin, in Morad. If we retain the translation in the text, “the going down” would point to a spot, about a mile distant, “where the wâdies, descending from Ai, take their final plunge eastwards.”
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the hearts of the people melted] Comp. Deu_1:28; Jos_2:11. “And the herte of the puple myche dredde, and at the lickenesse of water is molten,” Wyclif.
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 vv4, 5, 6, 9, 10, 11 (4) They fled before the men of Ai.—A very…
(4) They fled before the men of Ai.—A very natural reaction from overweening confidence to utter dismay is exhibited in this incident and its effect (Jos_7:5), “the heart of the people melted and became as water.” The demoralisation of Israel was a suitable penalty for their assumption, quite apart from its supernatural cause. It was absolutely necessary that the character of the conquest of Canaan should be vindicated, at whatever cost.
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 vv5–12 Unto Shebarim. LXX, kai ewv sunetriqan autouv , as…
Unto Shebarim. LXX, kai ewv sunetriqan autouv , as though we had (or, as Masius suggests, from rbv to break in pieces. So the Syriac and Chaldee versions. But this is quite out of the question. The Israelites were not annihilated, for they only lost about 36 men. Nor is Shebarim a proper name, as the Vulgate renders it. It has the article, and must be rendered either with Keil, the stone quarries (literally, the crushings or breakings), or with Gesenius, the ruins, which, however, is less probable, since Ai (see above)has a similar signification. Munsterus mentions a view that it was so called in consequence of the slaughter of the Israelites. But this is very improbable. In the going down. Ai stood in a strong position on the mountains. The margin "in Morad "is therefore not to be preferred. It means, as the Israelites and their antagonists descended from the gates. The hearts of the people melted and became as water. This was not cowardice, but awe. The people had relied upon the strong hand of the Lord, which had been so wonderfully stretched out for them. From Joshua downwards, every one felt that, for some unknown reason, that support had been withdrawn.
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 vv6, 10 Joshua . . . fell . . . before…
Jos_7:6-9
Joshua . . . fell . . . before the ark of the Lord.
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Joshuas plea before the ark
The ark was the centre of mercy to Israel, and the glory of the tabernacle, their refuge in trouble, their security in danger, and their deliverance in distress. Here they mourned, and made supplication, where the cause only could be known, where relief only could come. From hence had proceeded all their pardons, their conquests, and possessions. But for the ark and the mercy-seat above, its propitiatory covering, Israel had been a lost people, and long had perished in want or conflict. No such seat of grace and habitation of mercy in At. The God of glory was still in the sanctuary of His people, though an accursed thing was in the camp. And where but to God in Christ, the true ark of the covenant and token of His gracious presence, can the afflicted, the oppressed, or the convicted go? This is their peculiar privilege, their constant need, and their never-failing resource. The pleadings of Joshua are a fine specimen and example of a true supplicatory spirit. It was before the ark, that grand and expressive type of Christ. Nothing in the worship of the spiritual sanctuary, no act of prayer or praise, no penitential pleadings or humiliations, can be acceptable, but as offered in the name, and through the mediation, of our Divine and glorious peace-maker, the Lord Jesus. Though the fears and apprehensions of unbelief mingle some infirmity with the pleadings of this great intercessor for Israel, yet there is impressive beauty and strength in his expressions, but in none so much as those which discover a mind tenderly affected for the glory of God, the honour of His name, and the prevalence of His truth. What wilt Thou do unto Thy great name? Oh! this was the grand point, the highest consideration, and beyond which pleading could not go. This failing, no other could avail. And still here is all the force of pleading, as from it all the cause of prevailing. This name, with all its glory and honour, is in Christ known to the Church and published to the world, a name ever dear to God, and dearer than a thousand worlds. This will prevail above all the distresses of the Church, all the triumphs of her enemies. Peace and pardon, and every blessing of providence, grace and glory, are insured to the believer, so that he who rests here can never perish or be conquered. (W. Seaton.)
Deep affliction
When Achilles heard of the death of Patrocius his grief was so great that he cast himself on the ground as one that could not be comforted.
With both his hands black dust he gathers now,
Casts on his head and soils his comely brow,
Foul ashes cling his perfumed tunic round,
His noble form lies stretched upon the ground.
Here we have a grief similarly expressed, but more pathetic and noble. Joshua shows here again that he was a perfect leader. In all the affliction of the people he is afflicted. All the feeling of dismay in the camp is concentrated, as it were, in him. His great capacity for leadership gives him greater capacity for suffering. Thus is it always. He who is most interested in the cause of Christ, he whose heart is most enthusiastic, will be most east down by defeat. The man whose soul is most sensitive to sin, most fully alive to the commandments of God and the demands of truth, has the keenest sensibility, and therefore suffers most in a region of rebellion. That is to say, the more real spiritual life there is in the soul, the more suffering must there be. The sorrow of Jesus is the deepest because the love of Jesus is the highest. Joshuas sorrow, it is very plain, was sincere and unfeigned. There was no acting here. And his grief was as unselfish as it was sincere. His chief sorrow is for the people. Their fate, their prospects, are his chief concern. Joshuas perplexity is very great. This indeed is the biggest element in his trouble, and two parallel questions manifest it--What shall I say, when Israel turneth their backs before their enemies? (verse 8), and What wilt Thou do unto Thy great name? (verse 9). If things continue as they are, and lead to their natural issues, in regard to Thy ways. What shall I say? What conclusion am I to come to? What construction am I to put on this event? Joshua makes no allowance for defeat. The chances of the glorious game of war have no place in his reckoning. Joshua cannot reconcile this defeat, unimportant though it may seem to some, with three grand facts wherein lay his chief confidence. The fact of the Divine presence--Is God with us after all? he might ask. The fact of the Divine promise--Has God indeed spoken? The fact of the Divine power--Is God able to give unbroken victory? The sad fact of defeat seemed to go in the face of these other facts. But to Joshua these other facts were as patent as that over which he mourned; hence his consternation. He is dumbfounded. And surely this noble sorrow, this believing consternation of Joshua, should be a reproof to many. We believe that there are individuals and congregations who would be more perplexed and confounded by a spiritual victory than by a spiritual disaster. But Joshua had a second question, which is the expression of a still deeper cause of perplexity. His first question, What shaft I say? rose from his faith in God. His second question, What wilt Thou do unto Thy great name? arose from his fidelity to God. Thus Joshuas second question becomes a powerful plea before God, commanding His attention and drawing forth a reply. And it is well to notice here for our encouragement in any spiritual emergency that in the very trouble of Joshuas soul there exists the germ of good hope. Joshua, just because he knows, feels, and owns his trouble before God, is every moment helping forward the solution of the difficulty. To know that we are beaten may be a bad thing in ordinary warfare; hence Napoleons complaint against the British troops; but it is not so in the spiritual fight; rather is it essential to continued success. Let us imitate Joshua in his godly sorrow. But trouble came upon Israel as well as upon their leader. As a single grain of colouring matter will tinge gallons of water, so one sin will affect a whole people. Achans transgression influenced for evil the whole of that nation. His little leaven leavened the whole lump. No man can confine the effects of any sin within the small compass of his own personal experience. Just as in the heart of a rich city a collection of squalid and filthy dens may spread disease and death in its finest mansions, so the wicked, wherever found, become centres of spiritual infection, and no soul near them is safe; hence, just as men wisely seek in self-defence to improve the physical conditions of the poorest dwellings, so should we, if for no other motive than the preservation of our own spiritual health, labour in all directions, and in every possible way, to improve and elevate the masses. And if this principle holds in the body politic, much more powerfully does it manifest itself in the body mystic, i.e., the Church of the living God. Here the influence of sin is most acutely and quickly felt. Hence the constant care that should be manifested in casting out every particle of the leaven of sin. He who takes heed to his own heart and life, keeping them clean and pure in the sight of God, edifies the brethren, and is health and strength and joy to all the body of Christ. He who is careless and sinful, must, like Achan, be a troubler of the house of God. Yes, and he himself must be miserable. What joy had Achan in all his ill-gotten gains? The rust of gold, like some strong Satanic acid, ate into his soul, to his unspeakable torture. Every transgressor sooner or later will find, like Achan, that in every sin lies its own punishment, and therefore escape is impossible. And Achans act had an evil influence upon the Canaanites as well as on himself and Israel. The effect of this defeat at Ai would be to harden their hearts, to make them persist in their rebellion. How often does the success of the wicked turn out their destruction. Applying these things to the work of the Lord in our days, we are reminded by the effect of Achans sin on these Canaanites of the evil that is brought on the world through the unfaithfulness of professing Christians. We must remember that not only the honour of the Master and the prosperity of the Church are connected with our faithfulness, but also, to no inconsiderable extent, the spiritual state of the world around. Therefore let us take heed as we name the name of Christ to depart from all iniquity, and perfect holiness in the fear of the Lord. (A. B. Mackay.)
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 vv6, 10 Jos_7:6. Rent his clothes … put dust upon their…
CRITICAL NOTES.—
Jos_7:6. Rent his clothes … put dust upon their heads] Both are ancient and common signs of mourning. They were practised among the Greeks and Romans, as well as among the Jews. With Joshua and the elders they were indicative of humiliation before God.
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MAIN HOMILETICS OF THE PARAGRAPH.—Jos_7:6-9
DEFEATED AND PRAYING
Defeat is very painful when it comes to us as a first experience. The child, the business man, the soldier, each is troubled to bear his first humiliation of being beaten. When Adam was overcome for the first time, he hid himself. When Robert Hall failed in his early efforts to preach Christ, he cried, “If this does not humble me, the devil will have me.” When Joshua was beaten back before the men of Ai, he, and the elders of Israel with him, fell before the Ark in humiliation and prayer.
I. We see the Lord’s servant acknowledging defeat. Joshua felt that he had been sent on Jehovah’s mission, that he had the prestige of former help from on high and of previous victories, and that he had gone up to this fresh conflict in the strength of Divine promises which hitherto had never failed him.
1. Think of the connection between the defeat of the godly and the confession of such defeat before God. The first Napoleon is reported to have said of our soldiers, “The worst of those English fellows is, they never know when they are beaten.” That may be a good thing to say of bravery in earthly service and conflicts, but it must not be said of the soldiers of Christ. When the Lord is gone over against them, and defeat succeeds separation from Him, they can have no more fatal trait of character than that proud stubbornness which refuses to own that the battle has resulted in their overthrow. (a) All actual defeat, to a Christian man, is from God. God permits it, or occasions it. This is so in business life; in family life; in Christian life; in Christian work. (b) Defeat being always from God, should ever be carried to God. Joshua falls before the Ark. Low at their Father’s feet; that is the place for His beaten children. They will learn the reason of defeat as they lie there. Thus, when the beaten disciples at the foot of the mount of transfiguration fail to heal the boy with the dumb spirit, and confess their failure before the Saviour, they soon learn the cause of their humiliation. They had only to ask, “Why could not we cast him out? “and the answer came at once, “Because of your unbelief.”
2. Think of the relation of defeat to humility. Joshua rent his clothes, and fell on his face, and put dust on his head. Thus he, and the elders of Israel, fasted and humbled themselves all the rest of the day until the evening. They took the way common to the time and country in which to express their humiliation. These usual forms were merely the vehicle in which they came with humbled hearts to God. We need not take the same forms. It does not matter what the vehicle is, if it only be sufficient to carry our hearts in true humility to the mercy-seat. But all defeat in the Lord’s war should work lowliness of mind. It is for this that each defeat is sent. Grosart has noticed that there was “a kind of ascending scale” in our Lord’s temptations in the desert. This seems to have been the case. The temptations both in physical position and moral intensity seem to lie successively on higher ground. For the first temptation, “Jesus was led up of the spirit into the wilderness;” the second temptation was higher still,—it was “on a pinnacle of the temple;” the third was highest of all,—it was “up into an exceeding high mountain.” And with this idea of physical elevation there is a concurrent gradation of intensity in the temptations themselves. The first temptation is to work a miracle on the stones to satisfy bodily hunger; the second is to make a sensuous demonstration in order to secure speedy success to His work; the third is to take the short road to universal power by meeting sin and the devil half-way. Our temptations, also, intensify as we go up. Let us not refuse to take the lowly position to which God ever invites us by our defeats. He puts us low on the ground at His feet, just because in our present state we could not bear the greater ordeal of the higher position to which we should be brought by further success. When God brings us down, we should learn to lie down; that is the safest place for the present, and the quickest way up as concerning the future.
3. Think of the effect of defeat upon Joshua’s faith. When defeat came, Joshua was utterly surprised. His faith in God was so simple, and yet so strong, that he had no room for a lost battle. The chief feeling, perhaps, which impresses us on reading his prayer, is his utter astonishment at the repulse. We think our faith great when we believe in a victory that comes. “My husband is to be converted to-day,” said an American Christian woman to her minister. “How do you know that?” asked he. And then the believing wife told how she had been praying, and how, although her husband shewed no sign of repentance, the assurance had taken firm hold of her heart that he would that day be brought to Christ. Her minister testifies that the man was converted on that selfsame day, and, in an exposition of some verses in the previous chapter, narrates the incident, as it would probably strike most modern believers, as an instance of great faith. Joshua’s faith had room for nothing but victories. We are surprised at one success; he was overwhelmed with shame and confusion when he was not triumphant everywhere. How this trust of the men who knew not a verse of our Gospels, and who had no Cross in which to glory, should put our small faith to shame! We ought to live so in the faith of Him who died for us, that defeat should make us stand aghast with astonishment, and then fall low in the dust with humiliation. It is said that a few years ago a young engineer was being examined for graduation, when his examiner proposed the following question: “Suppose you have a steam pump constructed for a ship, under your own supervision, and know that everything is in perfect working order, yet, when you throw out the hose, it will not draw. What should you think?” “I should think, sir, there must be a defect somewhere.” “But such a conclusion is not admissible; for the supposition is that everything is perfect, and yet that the pump will not work.” “Then, sir,” replied the student, “I should look over the side to see if the river had run dry.” We profess to believe in the omnipotence of the Spirit, and that the Spirit has been poured out from on high in a baptism of holy power. When our children are not given to us in Christ, when no spiritual victories follow our spiritual efforts and conflicts, is it not time to look for the cause of failure? Everything on God’s part must be perfect, but may it not be that we have let go our union with Him? Surely it must be so, if in all these things we are not more than conquerors through Him that loved us.
II. We see the Lord’s servant praying that defeat may be turned into victory.
1. Prayer may have much infirmity, and yet be heard and answered by God. (a) Joshua’s petition shews a spirit akin to murmuring and reproach. It seems to partake too much of the tone of some of the previous rebellions, as we hear it said, “Wherefore hast Thou at all brought this people over Jordan, to deliver us into the hand of the Amorites to destroy us?” (b) Joshua loses sight of God’s past leading of the people, or else he questions the wisdom of Divine guidance. He peevishly cries, “Would to God we had been content, and dwelt on the other side Jordan!” He speaks as though the past had been a mistake. (c) Joshua shews us the nearness of faith to unbelief. He whose former faith had been so great as to leave no place whatever for defeat, now shews a distrust which can hardly find room to hope for any future victory: “The Canaanites shall environ us round, and cut off our name from the earth.” So poor, in some aspects, seems the spirit of Joshua’s petition before God. Yet this prayer prevailed; if it did not bring an immediate reversal of defeat, it made the way clear for future victory. Our prayers may be moved by an imperfect spirit, and may be poured out in unseemly words; if, like Joshua, we have a heart earnest with holy longings, and desirous of God’s honour and His people’s welfare, they will not be poured out in vain.
2. True prayer throws its principal stress on the glory of the Divine name. “What wilt Thou do unto Thy great name?” Just as Moses had done before him, Joshua felt truly and deeply concerned for the Divine honour before the heathen nations. This is the true spirit of prayer, and one to which God ever has regard. The Saviour said repeatedly, before leaving His disciples, “Whatsoever ye shall ask the Father in my name, He will give it you.” Yet prayer is not merely the formal mention of the Divine name, for, if that were so, the Lord’s prayer itself would be imperfect. The suppliant who would prevail indeed, must come in that spirit which God loves, and which makes the Divine name the glorious name which it is; he must come, as the Saviour Himself loved to plead, having no will or wish that stands opposed to that Sovereign will which by prayer he seeks to move.
Jos_7:6-9.—GODLY SORROW
I. The sorrow of the godly is deep and unfeigned.
1. It is involuntary. It is independent of any act of the will. It comes as suddenly as its cause, answering to the blow that smites as the echo answers to the call, or as the thunder responds to the lightning. Godly sorrow flows naturally and freely, not stiffly and artificially. True humiliation has no onion tears.
2. It is continuous as the necessity. It is not satisfied with a prescribed amount of tears and shame. Such sorrow has no thought of any intrinsic merit in humiliation. It has no regard to penance. It does not set itself a given lesson in grief, thinking that so much grief is equal to so much guilt. Joshua fell upon his face, not merely until eventide, but till the Lord said, “Get thee up.”
II. The sorrow of the godly is not so much the sorrow of selfishness as sorrow with God. Joshua has fears for Israel, and he is not free from the sense of the personal pain which will come to himself and the people through shame and loss. This is only human and natural. But Joshua’s great grief is that the enemies of the Lord will find opportunity to blaspheme. He thinks it less that Israel’s name shall be cut off from the earth than that the great name of Jehovah shall be dishonoured. The late F. W. Robertson has said on the subject of sorrow for sin: “God sees sin not in its consequences, but in itself: a thing infinitely evil, even if the consequences were happiness to the guilty, instead of misery. So sorrow according to God, is to see sin as God sees it. The grief of Peter was as bitter as that of Judas. He went out and wept bitterly; how bitterly none can tell but they who have learned to look on sin as God does. But in Peter’s grief there was an element of hope; and that sprung precisely from this—that he saw God in it all. Despair of self did not lead to despair of God. This is the great peculiar feature of this sorrow: God is there, accordingly self is less prominent. It is not a microscopic self-examination, nor a mourning in which self is ever uppermost: my character gone; the greatness of my sin; the forfeiture of my salvation. The thought of God absorbs all that.” Such is the hopeful feature in Joshua’s sorrow for the defeat at Ai. Though he may suspect some wrong, he does not, at the time of this prayer, know how fully the defeat is owing to actual sin. Yet the grief of this godly man for himself and Israel is comparatively lost and absorbed in his concern for the honour of his Lord’s name. So, if our sorrow be really holy, it will ever gather round the name and truth of God, rather than around our most sacred personal interests.
III. The sorrow of the godly is sometimes impatient and unreasonable. Without, on the one hand, taking the seventh verse to be an “irreverent remonstrance,” and without reading it, on the other, merely as the utterance of what the heathen would “infer from the event,” it is almost impossible not to discern in the language something of the peevishness of pain,—something of that bitterness of impatience which is rather the sharp outcry of a wounded heart than a remonstrance with Jehovah. The words are more subjective than objective; we must read them rather as words escaping from the man, than as words addressed to God. Some men feel pain more keenly than others. Thus a finely wrought spirit has cried out the enquiry:—
“Is it true, O Christ in heaven! that the highest suffer most?
That the strongest wander farther, and more hopelessly are lost?
That the mark of rank in nature is capacity for pain,
And the anguish of the singer makes the sweetness of the strain?”
It is even so. As the author of “Ecce Deus” has told us, “Suffering is a question of nature. The educated man suffers more than the uneducated man: the poet probably suffers more than the mathematician; the commanding officer suffers more in a defeat than a common soldier. The more life, the more suffering; the billows of sorrow being in proportion to the volume of our manhood. The storm may pass as fiercely over the shallow lake as over the Atlantic, but by its very volume the latter is more terribly shaken.” It is this volume of manhood, this capacity for pain, this sensitiveness to shame and wounding, that, to superficial gazers, makes the very strong sometimes seem so very weak. The pain of the jelly-fish may be hardly perceptible, the agony of the lion is terrible. Moses and Daniel and Paul stand conspicuous above their contemporaries, not only in ability to work, but also in power to suffer. So Joshua, with his great nature, his fine feeling, and responsible position, is bowed down by this calamity to the very dust, the prostrate form of his body hardly serving to express his greater prostration of spirit.
1. Those who have greatness enough to be Christians must not wonder if they suffer more than those who have not. The man who is sensitive to sin, to the commandments of God, to the power of truth, to the pain of conscience, to the love of Christ, must not wonder if he suffers more than those, many of whom are morally “past feeling,” and the remainder of whom are more or less advanced in this most terrible of all the forms of insensibility. Not only as from the lips of the Saviour, but as the very outcome of the Christian condition of the conscience, true disciples must expect to find it stated as their heritage in the way of life, “Through much tribulation ye must enter into the kingdom.”
2. Those who are great enough to be greatly Christian must expect to suffer conspicuously even among the suffering Church. The greater tribulation of men like Moses, and Joshua, and Isaiah, and Jeremiah, and Daniel, and Peter, and Paul, is no more an arbitrary regulation than it is an arbitrary regulation that the Church should suffer more than the world. Christ’s word about the necessity of suffering is not to be read merely as the decree of a sovereign; though it be the assignment of His will, it is even more emphatically the heritage of life that is in Him; and the larger the measure of that life, the keener will be the sensitiveness to the suffering which, in this world of sin, is inflicted on every hand.
IV. God is very tolerant of such impatience as is merely the expression of His children’s pain. A child may call out sharply under the touch of the hand that tends him in some infirmity, but a mother never mistakes the cry of her child’s distress for the utterance of dislike to herself, or for the expression of rebellion against her authority. Patients under the hand of the surgeon have been heard to heap words of insult and threatening on the man who was engaged in setting a broken limb, but no wise operator would interpret words like those as being more than the expression of pain. Thus God ever discerns between the outcry of a wounded heart and the irreverence of a rebellious spirit. Joshua may speak, not as it is becoming that he should speak, but in the hastiness of disappointment and the bitterness of pain; God has not so much as a word of rebuke for this; He simply proceeds to say, “Get thee up; wherefore liest thou thus upon thy face?”
OUTLINES AND COMMENTS ON THE VERSES
Jos_7:6-7.—MAN PRAYING AND GOD SILENT.
I. The ignorance of man in prayer. The defeat before Ai seems to have been in the morning. During all the remainder of the day, Joshua and the elders of the people were bowing in humiliation and fasting and prayer before God. Joshua was ignorant of Achan’s sin, ignorant of God’s deep anger, ignorant of the fact that victory at Ai would have been one of the greatest evils that could have befallen Israel. Human prayers are ignorant from various causes.
1. There is the ignorance that results from carelessness. Men fail to study themselves, sin, the Bible, God.
2. There is the ignorance consequent on our limited capacities and our straitened powers of obtaining knowledge. Joshua could not watch an army to see that none transgressed. It required infinite knowledge to mark the conduct of every man in the hour of battle and confusion. Only omniscience could see every man. Only omniscience, too, could see the evil of the sin which had been committed.
3. Ignorance sometimes stands connected with the thing for which prayer is made. Joshua wanted victory restored to Israel. He did not know, during these hours of prayer, how much richer Israel was to be made through defeat.
4. Ignorance often has to do with the way in which prayer is to be answered. God gave Joshua victory after all; but the way to victory lay through further shame and a yet profounder humiliation. Israel was to be discovered as guilty of breaking the covenant, and one family in Israel was to be utterly destroyed out of the camp.
II. The wisdom of God’s silence. We are not told of the way in which God generally communicated with Joshua, neither are we informed how long God usually kept His servant waiting ere He answered. Commonly Divine counsel seems to be given to Joshua at the time and place where it is needed. It might be expected that in a grave emergency like this God would have responded to His servant’s cry at once. Yet the Lord kept silence, although for hour after hour Joshua lay pleading to be heard. Yet, now that we have the entire account before us, the wisdom of Divine silence is manifest. God’s silence would gradually prepare the mind of Joshua
(1) To suspect that something was wrong in the camp;
(2) To realise the severity of the Divine anger;
(3) To acquiesce in, and presently execute, the solemn sentence against Achan;
(4) To understand, when the people were again purified, that victory when in alliance with sin, would be the most ruinous defeat of all.
III. Man’s misinterpretation of God’s silence. The seventh, eighth, and ninth verses seem to be only uttered when the day of humiliation and prayer had well nigh closed. Perhaps the sixth verse is meant to epitomise the history of hours of patient pleading for light, and in that case the three verses which follow would tell the tale of the impatient outburst of Joshua’s broken heart when he finds himself unheard.
1. Failing to obtain God’s answer in the present, men despondingly misinterpret God’s mercy in the past. “Wherefore hast Thou brought this people over Jordan?” One would have never expected to hear any question as to the mercy and love of God in the passage of the Jordan. Apparently Divine goodness was indisputably manifest there. In times of darkness men question God’s greatest mercies, doubt their own richest experiences, blot out and re-write in hard terms the noblest parts of their personal history.
2. Failing to obtain God’s answer in the present, men unbelievingly doubt God as to the future. Hast Thou brought us over Jordan “to deliver us into the hands of the Amorites to destroy us”? Defeated and distressed minds see everything through the disorder and confusion of the present. With so many examples in the Scripture of the noblest servants of God who have proved themselves utterly unfit for calm judgment of their hope in the Lord during times of sorrow, we might well refuse to be led by personal feelings in the hours of our own distress.
3. Failing to obtain God’s answer in the present, men are tempted to think any part of their lives more profitable than that. “Would to God we had been content,” etc. In after days Joshua would come to look on those hours of weary agony in prayer as some of the most notable and useful in his life. They were a time of crisis, in which, amid intense suffering and doubt, this good man waited for the salvation of Israel. They were one of those times of trial in which so many who are but superficially pious begin to go eternally wrong. They were one of those judgment days of the Lord which even here on earth go to separate between the sheep and the goats. Happy was it for that generation of Israelites that, in this crisis of trial, they had a leader whose piety was deep enough to wait before God, and too deep to turn to anything else than to prayer for a solution of this mystery of darkness, and in order that a way might again be found through which he and they should again walk forth into the light of the smile of God.
With those who are truly devout, outward forms are the suitable expression of inward feelings. God never has to say to such, “Rend your hearts, and not your garments.”
The devout heart alone is qualified to pronounce on the religious ceremonial in which its own sense of woe, or want, or joy can best be told out to God.
So long as human hearts and experiences differ, and men are true to themselves, so long will the forms through which they tell out their life to each other and to God be various and unlike also.
Jos_7:8.—
I. The human weakness of the Lord’s people. They too can turn their backs (cf. Psa_78:9-10).
II. The Divine prerogative of the Lord’s people. They need not turn their backs. Let them but walk with God, and they have omnipotence on their side. It is their privilege alone to say, “If God be for us, who can be against us?”
III. The pious shame of the Lord’s people. “O Lord, what shall I say?
1. There are no logical words in which to account for a Christian’s defeat. If Omnipotence says, “Lo, I am with you alway,” there is no making out of a reasonable case for the overthrow of a child of God.
2. The only words in which to speak of such a defeat, are words of shame. We can but say, “I confess that there are no words.” 8. The best place for words of shame, on account of such defeat, is low before God.
Jos_7:9, first clause.—
I. The effect of faith and victory. All the time Israel believed and prospered, the hearts of the Canaanites did melt and become as water. “This is the victory that overcometh the world, even your faith.”
II. The influence of fear and failure. “They shall hear, and shall environ us round.” Every increasing thing tends to increase, and every decreasing thing to decrease. The impetus of success. The retarding influence of failure. “Nothing succeeds like success.” Doubting Christians, who morbidly encourage doubt, think far too little of the depressing effect of their ceaseless discourse about fear and failure.
“The heart of man can nowhere observe a just proportion. In prosperity it is too proud, in adversity too pusillanimous.” [Cramer.]
In times of unusual prosperity we are apt to unconsciously trust our success rather than God from whom all success must come. Thus, Elijah was bold and undaunted when he had no victory upon which to lean. Then came the triumph on Carmel, in which the prophet heard the multitude with one voice confess Jehovah. Forthwith Elijah hoped for Israel; he seems to have trusted the prospect of a spiritual harvest rather than the God of the harvest. After that, it only needed Jezebel’s threat to fill him with a despair which made him cry, “O Lord, take my life.” So, after Jericho, Joshua finds it hard to endure Ai.
Jos_7:9, last clause.—THE GLORY OF GOD’S GREAT NAME.
I. God’s delight in His name is not in any measure akin to self-praise and vanity. The Scriptures constantly bid us to seek the glory of God. God does not desire glory as men desire it. With men, the pursuit of glory is selfish and vain; God’s way to glory is through self-sacrifice.
II. God’s delight in His name is delight in those things which make His name glorious. His name and Himself are alike The Good. He delights in helping the helpless, in comforting the wretched, in vindicating the cause of the oppressed, in sanctifying the sinful, in saving the lost. He hates sin, in the very attributes of His being, with deliberate and eternal enmity; He loves holiness and truth in the same infinite degree. His name, taken as such, is no mere centre around which His interest perpetually and eternally revolves; His name is Himself, and He is the everlasting embodiment of all that is lovely, and of all that makes His intelligent creatures happy and good.
III. God’s care for the honour of His name is also a care for those who need that name for a refuge and a joy. If God’s name were to lose its glory, heaven would lose its lustre, and the universe its brightness; angels would have no home, man no rallying centre, and devils no restraint: the universe would be as a huge solar system without its sun; confusion, and darkness, and ruin, and death would be everywhere. If but a stain were found on the character of God to-day, the power of that evil would uproot the cross, abolish the Church, blast every better human hope, banish the redeemed, make heaven into hell, and hell riotous in the fierce fury of a newfound and malignant joy. “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.”
IV. Where men are seen most concerned for the honour of the great name of God, God is seen most taking care of that name. It is precisely where Joshua is found crying, “What wilt Thou do unto Thy great name?” that God is found taking such solemn measures to reassert His antipathy to sin. All His Divine sympathies for His people are crossed, the majestic tide of events which was flowing so fast to fulfil His covenant with Abraham is suddenly stayed, a temporary encouragement is even permitted to the idolatrous workers of iniquity, that God may have, and may be seen to have, no collusion or connection with sin. So it was where Moses feared for the Divine glory, that God was even then vindicating the honour of His name (cf. Exo_32:11-14; Num_14:11-24). Let us learn:
1. How impossible it is for God to favour him who persists in sin;
2. How abiding is the refuge of the righteous;
3. How encouraging is the hope of the penitent;
4. And that there is none other name under heaven given among men whereby we can be saved, but the name of God as it stands revealed in Jesus Christ.
“Joshua’s humble prayer before God. God withstands the proud, but giveth grace unto the humble.
“Joshua’s grief for his people compared with the lamentation of Moses and Ezra.
“Joshua as an example of mourning before God.
“Comparison between Joshua’s penitence and that of Ahab.
“Rending the garments a significant symbol of rending the heart (Joe_2:13).
“How God hears prayer.” [Lange.]
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.
C. I. Scofield 1917 · Public Domain On v11 The sin of Achan and its results teach the…
Israel
The sin of Achan and its results teach the great truth of the oneness of the people of God, Jos 7:11. "Israel hath sinned." See in illustration; 1Co 5:1-7; 1Co 12:12-14; 1Co 12:26. The whole cause of Christ is injured by the sin, neglect, or unspirituality of one believer.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 Achan Found Guilty and Punished
Achan Found Guilty and Punished
v. 10. And the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face? This direct answer of Jehovah implied that Joshua had no reason to doubt the faithfulness of the Lord, but that the fault lay with the people.
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v. 11. Israel hath sinned, and they have also transgressed My covenant which I commanded them. It was Israel that had broken faith by setting aside the obligations of the covenant of Jehovah; for they have even taken of the accursed thing, thus far have they forgotten themselves, and have also stolen, and dissembled also, acting a lie before Jehovah, and they have put it even among their own stuff. Since the stolen goods were devoted to Jehovah by His express command, their being taken for private use was the height of blasphemous violence. The language of the Lord is very dramatic, laden with the most intense emotion.
v. 12. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed, lying under the ban of Jehovah, destined for destruction unless the cause were removed; neither will I be with you any more except ye destroy the accursed from among you, the person actually guilty, who had involved the entire people in his guilt.
v. 13. Up, sanctify the people and say, Sanctify yourselves against tomorrow, as in Jos 3:5; for thus saith the Lord God of Israel, There is an accursed thing, something under Jehovah’s ban, in the midst of thee, O Israel; thou canst not stand before thine enemies until ye take away the accursed thing from among you.
v. 14. In the morning, therefore, ye shall be brought, into the presence of Jehovah, before the Tabernacle, according to your tribes; and it shall be that the tribe which the Lord taketh shall come according to the families thereof; and the family which the Lord shall take shall come by households; and the household which the Lord shall take shall come man by man. So lots were to be cast, first upon the tribes, then upon the clans into which the guilty tribe was divided, then upon the houses of the fathers, the groups of families under one patriarchal ancestor, and finally upon the heads of the households included in the guilty house of the fathers.
v. 15. And it shall be that he that is taken with the accursed thing shall be burned with fire, after having been stoned to death. Lev 20:14, he and all that he hath, because he hath transgressed the covenant of the Lord and because he hath wrought folly in Israel, moral foolishness and iniquity, resulting in trouble for the entire people.
v. 16. So Joshua rose up early in the morning and brought Israel by their tribes; and the tribe of Judah was taken, declared to be the guilty one by the falling of the lots, under the direction of Jehovah.
v. 17. And he brought the family of Judah, the various clans into which the tribe of Judah was divided; and he took the family of the Zarhites; and he brought the family, or clan, of the Zarhites man by man, the heads of the various houses of the fathers; and Zabdi was taken;
v. 18. and he brought his household man by man, all the heads of the individual families; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken, declared to be the guilty man by the testimony of the lots, whose falling or drawing was directed by Jehovah.
v. 19. And Joshua said unto Achan, My son, give, I pray thee, glory to the Lord God of Israel, a very solemn formula of adjuration, and make confession unto Him; by admitting the truth Achan was to give praise to God, declaring His judgments to be righteous, also in the matter of his own punishment; and tell me now what thou hast done; hide it not from me. Achan should confess his sin in order to clear the rest of the people and to receive forgiveness for himself, although he had outwardly fallen under the irrevocable sentence of God.
v. 20. And Achan answered Joshua and said, Indeed I have sinned. against the Lord God of Israel, and thus and thus have I done:
v. 21. when I saw among the spoils a goodly Babylonish garment, a very precious, skillfully woven mantle, such as were made in Babylon and sold far and wide in the neighboring countries, and two hundred shekels of silver (about $128), and a wedge of gold, a piece of jewelry in the form of a tongue, of fifty shekels’ weight (worth about $480); then. I coveted them and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it. That is the progress of sin: seeing, coveting, taking, hiding, dissembling.
v. 22. So Joshua sent messengers, and they ran into the tent; and, behold, it, the stolen mantle, was hid in his tent, and the silver under it.
v. 23. And they took them out of the midst of the tent and brought them unto Joshua and unto all the children of Israel, as they were assembled before the Lord, and laid them out before the Lord, probably in the court of the Tabernacle.
v. 24. And Joshua, and all Israel with him, took Achan, the son of Zerah, and the silver, and the garment, and the wedge of gold, the detailed enumeration serving to emphasize his guilt, and his sons, and his daughters, since they shared in their father’s guilt by concealing his theft, and his oxen, and his asses, and his sheep, and his tent, and all that he had, all his possessions coming under the curse; and they brought them unto the Valley of Achor.
v. 25. And Joshua said, Why hast thou troubled us, brought misfortune upon us? The Lord shall trouble thee this day. Achan, as the chief transgressor, is addressed. And all Israel stoned him with stones, this form of punishment signifying that Achan had by his robbery violated the honor of God, in the same way as blasphemers did, and burned them, his sons and daughters with him, with fire, after they had stoned them with stones.
v. 26. And they raised over him a great heap of stones unto this day, commemorating his disgrace and serving as a warning for many years, until this account was embodied in the book. So the Lord, after the punishment of the guilty, turned from the fierceness of His anger, which includes the certainty that His assistance was assured for the future. Wherefore the name of that place was called The Valley of Achor (trouble) unto this day. The story of Achan contains an earnest lesson; for, although he was truly repentant, yet he had to suffer the penalty of his transgression. Thus a repentant sinner may be assured of the forgiveness of God and yet be obliged to suffer the punishment which was set upon his transgression. It is in this connection that a false sentimentalism is working more harm than good and making hypocrites out of many criminals who learn to play upon men’s feelings.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 8, 10 three thousand men went up from the army
three thousand men went up from the army
These men were part of the army. AT: "three thousand men belonging to the army went up"
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three thousand men ... thirty-six men
"3,000 men ... 36 men" (See: Numbers)
The hearts of the people melted and became like water
These phrases "melted" and "became like water" share similar meanings and are combined to emphasize that the people were extremely afraid. (See: Parallelism)
The hearts of the people melted
Here the people are represented by their "hearts" to emphasize their emotions. AT: "The people were very afraid" (See: Synecdoche)
The hearts of the people
The phrase "the people" refers to the Israelite soldiers.
translationWords
Ai
gate
heart
fear
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 vv5, 6, 7, 8, 10, 12 7:5 Ai’s defenders left through the town gate and…
7:5 Ai’s defenders left through the town gate and attacked Israel’s troops directly (see 8:5). • as far as the quarries: An otherwise unknown place.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.