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Teks -- Joshua 7:1-26 (NET)

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Konteks
Achan Sins and is Punished
7:1 But the Israelites disobeyed the command about the city’s riches. Achan son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, stole some of the riches. The Lord was furious with the Israelites. 7:2 Joshua sent men from Jericho to Ai (which is located near Beth Aven, east of Bethel) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai. 7:3 They returned and reported to Joshua, “Don’t send the whole army. About two or three thousand men are adequate to defeat Ai. Don’t tire out the whole army, for Ai is small.” 7:4 So about three thousand men went up, but they fled from the men of Ai. 7:5 The men of Ai killed about thirty-six of them and chased them from in front of the city gate all the way to the fissures and defeated them on the steep slope. The people’s courage melted away like water. 7:6 Joshua tore his clothes; he and the leaders of Israel lay face down on the ground before the ark of the Lord until evening and threw dirt on their heads. 7:7 Joshua prayed, “O, Master, Lord! Why did you bring these people across the Jordan to hand us over to the Amorites so they could destroy us? 7:8 If only we had been satisfied to live on the other side of the Jordan! O Lord, what can I say now that Israel has retreated before its enemies? 7:9 When the Canaanites and all who live in the land hear about this, they will turn against us and destroy the very memory of us from the earth. What will you do to protect your great reputation?” 7:10 The Lord responded to Joshua, “Get up! Why are you lying there face down? 7:11 Israel has sinned; they have violated my covenantal commandment! They have taken some of the riches; they have stolen them and deceitfully put them among their own possessions. 7:12 The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation. I will no longer be with you, unless you destroy what has contaminated you. 7:13 Get up! Ritually consecrate the people and tell them this: ‘Ritually consecrate yourselves for tomorrow, because the Lord God of Israel says, “You are contaminated, O Israel! You will not be able to stand before your enemies until you remove what is contaminating you.” 7:14 In the morning you must approach in tribal order. The tribe the Lord selects must approach by clans. The clan the Lord selects must approach by families. The family the Lord selects must approach man by man. 7:15 The one caught with the riches must be burned up along with all who belong to him, because he violated the Lord’s covenant and did such a disgraceful thing in Israel.’” 7:16 Bright and early the next morning Joshua made Israel approach in tribal order and the tribe of Judah was selected. 7:17 He then made the clans of Judah approach and the clan of the Zerahites was selected. He made the clan of the Zerahites approach and Zabdi was selected. 7:18 He then made Zabdi’s family approach man by man and Achan son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, was selected. 7:19 So Joshua said to Achan, “My son, honor the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me!” 7:20 Achan told Joshua, “It is true. I have sinned against the Lord God of Israel in this way: 7:21 I saw among the goods we seized a nice robe from Babylon, two hundred silver pieces, and a bar of gold weighing fifty shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent with the silver underneath.” 7:22 Joshua sent messengers who ran to the tent. The things were hidden right in his tent, with the silver underneath. 7:23 They took it all from the middle of the tent, brought it to Joshua and all the Israelites, and placed it before the Lord. 7:24 Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, ox, donkey, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster. 7:25 Joshua said, “Why have you brought disaster on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) 7:26 Then they erected over him a large pile of stones (it remains to this very day) and the Lord’s anger subsided. So that place is called the Valley of Disaster to this very day.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Achan the son of Carmi (Judah) stoned for stealing taboo booty
 · Achor a valley where Achan was stoned for his trouble making
 · Ai a town of Canaanites in Benjamin
 · Amorites members of a pre-Israel Semitic tribe from Mesopotamia
 · Beth-aven a town of Benjamin,a town, probably Upper &/or Lower Beth-Horon in Ephraim,a town of Benjamin bordering Ephraim 18 km north of Jerusalem
 · Beth-Aven a town of Benjamin,a town, probably Upper &/or Lower Beth-Horon in Ephraim,a town of Benjamin bordering Ephraim 18 km north of Jerusalem
 · Bethel a town of Benjamin bordering Ephraim 18 km north of Jerusalem
 · Canaanites the region ofeast Mediterranean coastal land from Arvad (modern Lebanon) south to Gaza,the coast land from Mt. Carmel north to the Orontes River
 · Carmi son of Zimri (Zerah Judah); father of Achan of Moses time,son of Hezron (Perez Judah); ancestor of Bezalel of Moses time,son of Reuben son of Jacob
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jericho a town five miles west of the Jordan and 15 miles northeast of Jerusalem,a town of Benjamin 11 km NW of the mouth of the Jordan River
 · Jordan the river that flows from Lake Galilee to the Dead Sea,a river that begins at Mt. Hermon, flows south through Lake Galilee and on to its end at the Dead Sea 175 km away (by air)
 · Joshua a son of Eliezer; the father of Er; an ancestor of Jesus,the son of Nun and successor of Moses,son of Nun of Ephraim; successor to Moses,a man: owner of the field where the ark stopped,governor of Jerusalem under King Josiah,son of Jehozadak; high priest in the time of Zerubbabel
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Shebarim a place near Ai which was probably a stone quarry
 · Shinar a region including Babylonia and Babel, Erech, and Accad (OS)
 · Zabdi son of Zerah of Judah; grandfather of Achan,son of Shime-i of Benjamin,a Shiphmite man whom David put in charge over his wineries,son of Asaph (Shimei Gershom Levi)
 · Zerah members of the clan of Zerah of Simeon,members of the clan of Zerah of Judah
 · Zerahites members of the clan of Zerah of Simeon,members of the clan of Zerah of Judah


Topik/Tema Kamus: Achan | Ai | Israel | God | Armies | Joshua | Canaan | Merom | Intercession | Discipline | Nation | Dishonesty | DECISION | Zabdi | Disobedience to God | Ark | Lot | Self-condemnation | Self-crimination | JUDGE | selebihnya
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Wesley: Jos 7:1 - The children of Israel That is, one of them, by a very usual figure, as Mat 26:8, where that is ascribed to the disciples, which belonged to Judas only, Joh 12:4.

That is, one of them, by a very usual figure, as Mat 26:8, where that is ascribed to the disciples, which belonged to Judas only, Joh 12:4.

Wesley: Jos 7:1 - Accursed thing That is, in taking some of the forbidden and accursed goods.

That is, in taking some of the forbidden and accursed goods.

Wesley: Jos 7:1 - Zabdi Called also Zimri, 1Ch 2:6.

Called also Zimri, 1Ch 2:6.

Wesley: Jos 7:1 - Zerah Or, Zarah, who was Judah's immediate son, Gen 38:30, who went with Judah into Egypt: and so for the filling up the 256 years that are supposed to come...

Or, Zarah, who was Judah's immediate son, Gen 38:30, who went with Judah into Egypt: and so for the filling up the 256 years that are supposed to come between that and this time, we must allow Achan to be, now an old man, and his three ancestors to have begotten each his son at about sixty years of age; which at that time was not incredible nor unusual.

Wesley: Jos 7:1 - Against the children of Israel Why did God punish the whole society for this one man's sin? All of them were punished for their own sins, whereof each had a sufficient proportion; b...

Why did God punish the whole society for this one man's sin? All of them were punished for their own sins, whereof each had a sufficient proportion; but God took this occasion to inflict the punishment upon the society, partly because divers of them might be guilty of this sin, either by coveting what he actually did, or by concealing his fault, which it is probable could not be unknown to others; or by not sorrowing for it, and endeavoring to purge themselves from it: partly to make sin the more hateful; as being the cause of such dreadful judgments: and partly to oblige all the members of every society to be more circumspect in ordering their own actions, and more diligent to prevent the miscarriages of their brethren, which is a great benefit to them, and to the whole society.

Wesley: Jos 7:2 - To Ai They were not to go into the city of Ai, but into the country belonging to it, to understand the state of the place; and the people.

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

Wesley: Jos 7:3 - Go up Which was done by the wise contrivance of Divine providence, that their sin might be punished, and they awaked and reformed with as little mischief an...

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

Wesley: Jos 7:4 - They fled Not having courage to strike a stroke, which was a plain evidence that God had forsaken then; and an useful instruction, to shew them what they were w...

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.

Wesley: Jos 7:5 - About thirty and six men A dear victory to them, whereby Israel was awakened and reformed, and they hardened to their own ruin.

A dear victory to them, whereby Israel was awakened and reformed, and they hardened to their own ruin.

Wesley: Jos 7:5 - The going down By which it seems it was a down - hill way to Jericho, which was nearer Jordan.

By which it seems it was a down - hill way to Jericho, which was nearer Jordan.

Wesley: Jos 7:5 - As water Soft and weak, and full of fluctuation and trembling.

Soft and weak, and full of fluctuation and trembling.

Wesley: Jos 7:6 - Rent his clothes In testimony of great sorrow, for the loss felt, the consequent mischief feared, and the sin which he suspected.

In testimony of great sorrow, for the loss felt, the consequent mischief feared, and the sin which he suspected.

Wesley: Jos 7:6 - His face In deep humiliation and fervent supplication.

In deep humiliation and fervent supplication.

Wesley: Jos 7:6 - Until the even tide - Continuing the whole day in fasting and prayer.

tide - Continuing the whole day in fasting and prayer.

Wesley: Jos 7:6 - Put dust upon their heads As was usual in case of grief and astonishment.

As was usual in case of grief and astonishment.

Wesley: Jos 7:7 - Over Jordan This and the following clause, tho' well intended, yet favour of human infirmity, and fall short of that reverence and modesty, and submission, which ...

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

Wesley: Jos 7:8 - What shall I say In answer to the reproaches of our insulting enemies.

In answer to the reproaches of our insulting enemies.

Wesley: Jos 7:8 - When Israel God's people, which he hath singled out of all nations for his own.

God's people, which he hath singled out of all nations for his own.

Wesley: Jos 7:9 - Thy great name Which will upon this occasion be blasphemed and charged with inconstancy, and with inability to resist them, or to do thy people that good which thou ...

Which will upon this occasion be blasphemed and charged with inconstancy, and with inability to resist them, or to do thy people that good which thou didst intend them. The name of God is a great name, above every name. And whatever happens, we ought to pray, that this may not be polluted. This should be our concern more than any thing else: on this we should fix our eye: and we cannot urge a better plea than this, Lord, what wilt thou do for thy great name? Let God in all be glorified, and then welcome his whole will!

Wesley: Jos 7:10 - Upon thy face This business is not to be done by inactive supplication, but by vigorous endeavours for reformation.

This business is not to be done by inactive supplication, but by vigorous endeavours for reformation.

Wesley: Jos 7:11 - Israel Some or one of them.

Some or one of them.

Wesley: Jos 7:11 - Transgressed my covenant That is, broken the conditions of my covenant which they have promised to perform, whereof this was one, not to meddle with the accursed thing.

That is, broken the conditions of my covenant which they have promised to perform, whereof this was one, not to meddle with the accursed thing.

Wesley: Jos 7:11 - Stolen That is, taken my portion which I had reserved, Jos 6:19.

That is, taken my portion which I had reserved, Jos 6:19.

Wesley: Jos 7:11 - Dissembled Covered the fact with deep dissimulation. Possibly Achan might be suspected, and being accused, had denied it.

Covered the fact with deep dissimulation. Possibly Achan might be suspected, and being accused, had denied it.

Wesley: Jos 7:11 - Among their own stuff Converted it to their own use, and added obstinacy to the crime.

Converted it to their own use, and added obstinacy to the crime.

Wesley: Jos 7:12 - Were accursed They have put themselves out of my protection, and therefore are liable to the same destruction which belongs to this accursed people.

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

Wesley: Jos 7:13 - Sanctify yourselves Purify yourselves from that defilement which you have all in some sort contracted by this accursed fact, and prepare yourselves to appear before the L...

Purify yourselves from that defilement which you have all in some sort contracted by this accursed fact, and prepare yourselves to appear before the Lord, expecting the sentence of God for the discovery and punishment of the sin, and that the guilty person might hereby be awakened, and brought to a free confession of his fault.

Wesley: Jos 7:13 - And it is a marvellous thing that Achan did not on this occasion acknowledge his crime; but this is to be imputed to the heart hardening power of sin, which makes men, grow worse and worse; to his pride, being loath to take to himself the shame of such a mischievous and infamo...

hardening power of sin, which makes men, grow worse and worse; to his pride, being loath to take to himself the shame of such a mischievous and infamous action; and to his vain conceit, whereby he might think others were guilty as well as he, and some of them might be taken, and he escape.

Wesley: Jos 7:14 - The Lord taketh Which shall be declared guilty by the lot, which is disposed by the Lord, Pro 16:33, and which was to be cast in the Lord's presence before the ark. O...

Which shall be declared guilty by the lot, which is disposed by the Lord, Pro 16:33, and which was to be cast in the Lord's presence before the ark. Of such use of lots, see 1Sa 14:41-42; Jon 1:7; Act 1:26.

Wesley: Jos 7:15 - Shall be burnt with fire As persons and things accursed were to be.

As persons and things accursed were to be.

Wesley: Jos 7:15 - All that he hath His children and goods, as is noted, Jos 7:24, according to the law, Deu 13:16.

His children and goods, as is noted, Jos 7:24, according to the law, Deu 13:16.

Wesley: Jos 7:15 - Wrought folly So sin is often called in scripture, in opposition to the idle opinion of sinners, who commonly esteem it to be their wisdom.

So sin is often called in scripture, in opposition to the idle opinion of sinners, who commonly esteem it to be their wisdom.

Wesley: Jos 7:15 - In Israel That is, among the church and people of God who had such excellent laws to direct them, and such an all - sufficient and gracious God to provide for t...

That is, among the church and people of God who had such excellent laws to direct them, and such an all - sufficient and gracious God to provide for them, without any such unworthy practices. It was sacrilege, it was invading God's rights, and converting to a private use that which was devoted to his glory, which was to be thus severely punished, for a warning to all people in all ages, to take heed how they rob God.

Wesley: Jos 7:17 - The family Either, the tribe or people, as the word family sometimes signifies, or, the families, as Jos 7:14, the singular number for the plural, the chief of e...

Either, the tribe or people, as the word family sometimes signifies, or, the families, as Jos 7:14, the singular number for the plural, the chief of each of their five families, Num 26:20-21.

Wesley: Jos 7:17 - 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 Zarhi...

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.

Wesley: Jos 7:19 - My son So he calls him, to shew, that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father doth his...

So he calls him, to shew, that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father doth his son, and as a prince ought to do each of his subjects.

Wesley: Jos 7:19 - The Lord God of Israel As thou hast highly dishonoured him, now take the blame to thyself, and ascribe unto God the glory of his omniscience in knowing thy sin, of his justi...

As thou hast highly dishonoured him, now take the blame to thyself, and ascribe unto God the glory of his omniscience in knowing thy sin, of his justice in punishing it in thee, and others for thy sake; of his omnipotency, which was obstructed by thee; and of his kindness and faithfulness to his people, which was eclipsed by thy wickedness; all which will now be evident by thy sin confessed and punished.

Wesley: Jos 7:20 - Indeed I have sinned He seems to make a sincere and ingenuous confession, and loads his sin with all just aggravations.

He seems to make a sincere and ingenuous confession, and loads his sin with all just aggravations.

Wesley: Jos 7:20 - Against the Lord Against his express command, and glorious attributes.

Against his express command, and glorious attributes.

Wesley: Jos 7:20 - God of Israel The true God, who hath chosen me and all Israel to be the people of his peculiar love and care.

The true God, who hath chosen me and all Israel to be the people of his peculiar love and care.

Wesley: Jos 7:21 - When I saw He accurately describes the progress of his sin, which began at his eye, which he permitted to gaze upon them, which inflamed his desire, and made him...

He accurately describes the progress of his sin, which began at his eye, which he permitted to gaze upon them, which inflamed his desire, and made him covet them; and that desire made him take them; and having taken, resolve to keep them; and to that end hide them in his tent.

Wesley: Jos 7:21 - Babylonish garment Which were composed with great art with divers colours, and of great price, as appears both from scripture, and Heathen authors.

Which were composed with great art with divers colours, and of great price, as appears both from scripture, and Heathen authors.

Wesley: Jos 7:21 - Two hundred shekels To wit, in weight, not in coin; for as yet they received and payed money by weight.

To wit, in weight, not in coin; for as yet they received and payed money by weight.

Wesley: Jos 7:21 - The silver under it That is, under the Babylonish garment; covered with it, or wrapt up in it.

That is, under the Babylonish garment; covered with it, or wrapt up in it.

Wesley: Jos 7:22 - Sent messengers That the truth of his confession might be unquestionable, which some, peradventure might think was forced from him.

That the truth of his confession might be unquestionable, which some, peradventure might think was forced from him.

Wesley: Jos 7:22 - And they ran Partly longing to free themselves and all the people from the curse under which they lay; and partly that none of Achan's relations might get thither ...

Partly longing to free themselves and all the people from the curse under which they lay; and partly that none of Achan's relations might get thither before them, and take away the things.

Wesley: Jos 7:22 - It was hid That is, the parcel of things mentioned, Jos 7:21 and Jos 7:24.

That is, the parcel of things mentioned, Jos 7:21 and Jos 7:24.

Wesley: Jos 7:23 - Before the Lord Where Joshua and the elders continued yet in their assembly waiting for the issue.

Where Joshua and the elders continued yet in their assembly waiting for the issue.

Wesley: Jos 7:24 - His sons, and his daughters Their death was a debt they owed to their own sins, which debt God may require when he pleaseth; and he could not take it in more honourable circumsta...

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

Wesley: Jos 7:25 - With stones And burned him with fire; which is easily understood both out of the following words, and from God's command to do so. They were stoned (which was the...

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

Wesley: Jos 7:26 - A great heap of stones As a monument of the sin and judgment here mentioned, that others might be warned by the example; and as a brand of infamy, as Jos 8:29; 2Sa 18:17.

As a monument of the sin and judgment here mentioned, that others might be warned by the example; and as a brand of infamy, as Jos 8:29; 2Sa 18:17.

Wesley: Jos 7:26 - The valley of Achor Or, the valley of trouble, from the double trouble expressed, Jos 7:25.

Or, the valley of trouble, from the double trouble expressed, Jos 7:25.

JFB: Jos 7:1 - the children of Israel committed a trespass in the accursed thing There was one transgressor against the cherem, or ban, on Jericho, and his transgression brought the guilt and disgrace of sin upon the whole nation.

There was one transgressor against the cherem, or ban, on Jericho, and his transgression brought the guilt and disgrace of sin upon the whole nation.

JFB: Jos 7:1 - Achan Called afterwards "Achar" ("trouble") (1Ch 2:7).

Called afterwards "Achar" ("trouble") (1Ch 2:7).

JFB: Jos 7:1 - Zabdi Or Zimri (1Ch 2:6).

Or Zimri (1Ch 2:6).

JFB: Jos 7:1 - Zerah Or Zarah, son of Judah and Tamar (Gen 38:30). His genealogy is given probably to show that from a parentage so infamous the descendants would not be c...

Or Zarah, son of Judah and Tamar (Gen 38:30). His genealogy is given probably to show that from a parentage so infamous the descendants would not be carefully trained in the fear of God.

JFB: Jos 7:2 - Joshua sent men from Jericho to Ai After the sacking of Jericho, the next step was to penetrate into the hills above. Accordingly, spies went up the mountain pass to view the country. T...

After the sacking of Jericho, the next step was to penetrate into the hills above. Accordingly, spies went up the mountain pass to view the country. The precise site of Ai, or Hai, is indicated with sufficient clearness (Gen 12:8; Gen 13:3) and has been recently discovered in an isolated tell, called by the natives Tell-el-Hajar, "the mount of stones," at two miles', or thirty-five minutes' distance, east southeast from Beth-el [VAN DE VELDE].

JFB: Jos 7:2 - Beth-aven ("house of vanity")--a name afterwards given derisively (Hos 4:15; Hos 5:8; Hos 10:5), on account of its idolatries, to Beth-el, "house of God," but h...

("house of vanity")--a name afterwards given derisively (Hos 4:15; Hos 5:8; Hos 10:5), on account of its idolatries, to Beth-el, "house of God," but here referred to another place, about six miles east of Beth-el and three north of Ai.

JFB: Jos 7:3 - Let not all the people go up, . . . for they are but few As the population of Ai amounted to twelve thousand (Jos 8:25), it was a considerable town; though in the hasty and distant reconnoitre made by the sp...

As the population of Ai amounted to twelve thousand (Jos 8:25), it was a considerable town; though in the hasty and distant reconnoitre made by the spies, it probably appeared small in comparison to Jericho; and this may have been the reason for their proposing so small a detachment to capture it.

JFB: Jos 7:4-5 - 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.

An unexpected resistance, and the loss of thirty-six of their number diffused a panic, which ended in an ignominious rout.

JFB: Jos 7:5 - chased them from before the gate even unto Shebarim That is, unto the "breakings" or "fissures" at the opening of the passes.

That is, unto the "breakings" or "fissures" at the opening of the passes.

JFB: Jos 7:5 - and smote them in the going down That is, the declivity or slope of the deep, rugged, adjoining wady.

That is, the declivity or slope of the deep, rugged, adjoining wady.

JFB: Jos 7:5 - wherefore the hearts of the people melted, and became as water It is evident that the troops engaged were a tumultuary, undisciplined band, no better skilled in military affairs than the Bedouin Arabs, who become ...

It is evident that the troops engaged were a tumultuary, undisciplined band, no better skilled in military affairs than the Bedouin Arabs, who become disheartened and flee on the loss of ten or fifteen men. But the consternation of the Israelites arose from another cause--the evident displeasure of God, who withheld that aid on which they had confidently reckoned.

JFB: Jos 7:6-9 - Joshua rent his clothes, and fell to the earth . . . before the ark . . . he and the elders It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thoug...

It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savor of human infirmity and to be wanting in that reverence and submission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant enemies, and bring reproach upon His own name for inconstancy or unkindness to His people, or inability to resist their enemies. Unable to understand the cause of the present calamity, he owned the hand of God.

JFB: Jos 7:10-15 - the Lord said unto Joshua, Get thee up The answer of the divine oracle was to this effect: the crisis is owing not to unfaithfulness in Me, but sin in the people. The conditions of the cove...

The answer of the divine oracle was to this effect: the crisis is owing not to unfaithfulness in Me, but sin in the people. The conditions of the covenant have been violated by the reservation of spoil from the doomed city; wickedness, emphatically called folly, has been committed in Israel (Psa 14:1), and dissimulation, with other aggravations of the crime, continues to be practised. The people are liable to destruction equally with the accursed nations of Canaan (Deu 7:26). Means must, without delay, be taken to discover and punish the perpetrator of this trespass that Israel may be released from the ban, and things be restored to their former state of prosperity.

JFB: Jos 7:16-18 - 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...

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).

JFB: Jos 7:19 - Joshua said unto Achan, My son, give . . . glory to God A form of adjuration to tell the truth.

A form of adjuration to tell the truth.

JFB: Jos 7:21 - a goodly Babylonish garment Literally, "a mantle of Shinar." The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colors,...

Literally, "a mantle of Shinar." The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colors, generally arranged in figured patterns, probably resembling those of modern Turkish carpets, and the colors were either interwoven in the loom or embroidered with the needle.

JFB: Jos 7:21 - two hundred shekels of silver Equivalent to £22 10s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel.

Equivalent to £22 10s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel.

JFB: Jos 7:21 - a wedge of gold Literally, an ingot or bar in the shape of a tongue.

Literally, an ingot or bar in the shape of a tongue.

JFB: Jos 7:22-23 - Joshua sent messengers, and they ran unto the tent From impatient eagerness not only to test the truth of the story, but to clear Israel from the imputation of guilt. Having discovered the stolen artic...

From impatient eagerness not only to test the truth of the story, but to clear Israel from the imputation of guilt. Having discovered the stolen articles, they laid them out before the Lord, "as a token of their belonging to Him" on account of the ban.

JFB: Jos 7:24-26 - Joshua, and all Israel with him, took Achan He with his children and all his property, cattle as well as movables, were brought into one of the long broad ravines that open into the Ghor, and af...

He with his children and all his property, cattle as well as movables, were brought into one of the long broad ravines that open into the Ghor, and after being stoned to death (Num 15:30-35), his corpse, with all belonging to him, was consumed to ashes by fire. "All Israel" was present, not only as spectators, but active agents, as many as possible, in inflicting the punishment--thus testifying their abhorrence of the sacrilege, and their intense solicitude to regain the divine favor. As the divine law expressly forbade the children to be put to death for their father's sins (Deu 24:16), the conveyance of Achan's "sons and daughters" to the place of execution might be only as spectators, that they might take warning by the parental fate; or, if they shared his punishment (Jos 22:20), they had probably been accomplices in his crime, and, indeed, he could scarcely have dug a hole within his tent without his family being aware of it.

JFB: Jos 7:26 - they raised over him a great heap of stones It is customary to raise cairns over the graves of criminals or infamous persons in the East still.

It is customary to raise cairns over the graves of criminals or infamous persons in the East still.

JFB: Jos 7:26 - the name of that place was called, The valley of Achor ("trouble"),

("trouble"),

JFB: Jos 7:26 - unto this day So painful an episode would give notoriety to the spot, and it is more than once noted by the sacred writers of a later age (Isa 65:10; Hos 2:15).

So painful an episode would give notoriety to the spot, and it is more than once noted by the sacred writers of a later age (Isa 65:10; Hos 2:15).

Clarke: Jos 7:1 - The children of Israel committed a trespass The children of Israel committed a trespass - It is certain that one only was guilty; and yet the trespass is imputed here to the whole congregation...

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

Clarke: Jos 7:1 - The accursed thing The accursed thing - A portion of the spoils of the city of Jericho, the whole of which God had commanded to be destroyed

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

Clarke: Jos 7:1 - For Achan, the son of Carmi, etc. For Achan, the son of Carmi, etc. - Judah had two sons by Tamar: Pharez and Zarah. Zarah was father of Zabdi, and Zabdi of Carmi, the father of Acha...

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

Clarke: Jos 7:2 - Sent men from Jericho to Ai Sent men from Jericho to Ai - This is the place called Hai, Gen 12:8. It was in the east of Beth-el, north of Jericho, from which it was distant abo...

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

Clarke: Jos 7:4 - About three thousand men 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 tho...

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.

Clarke: Jos 7:5 - They chased them from before the gate even unto Shebarim They chased them from before the gate even unto Shebarim - They seem to have presumed that the men of Ai would have immediately opened their gates t...

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

Clarke: Jos 7:5 - The hearts of the people melted The hearts of the people melted - They were utterly discouraged; and by this gave an ample proof that without the supernatural assistance of God the...

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

Clarke: Jos 7:6 - Joshua rent his clothes, etc. Joshua rent his clothes, etc. - It was not in consequence of this slight discomfiture, simply considered in itself, that Joshua laid this business s...

Joshua rent his clothes, etc. - It was not in consequence of this slight discomfiture, simply considered in itself, that Joshua laid this business so much to heart; bu

1.    Because the people melted, and became as water, and there was little hope that they would make any stand against the enemy; an

2.    Because this defeat evidently showed that God had turned his hand against them. Had it not been so, their enemies could not have prevailed

Clarke: Jos 7:6 - Put dust upon their heads Put dust upon their heads - Rending the clothes, beating the breast, tearing the hair, putting dust upon the head, and falling down prostrate, were ...

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

Regina ut testis venientem prospicit hostem -

Purpureos moritura manu discindit amictus -

Filia prima manu flavos Lavinia crines

Et roseas laniata genas. -

It scissa veste Latinus -

Canitiem immundo perfusam pulvere turpans

Aen. lib. xii., ver. 594

"The queen, who saw the foes invade the town

And brands on tops of burning houses thrown

She raves against the gods, she beats her breast

And tears, with both her hands, her purple vest

The sad Lavinia rends her yellow hair

And rosy cheeks; the rest her sorrow share

Latinus tears his garments as he goes

Both for his public and his private woes

With filth his venerable beard besmears

And sordid dust deforms his silver hairs.

Dryden.

||&&$

Clarke: Jos 7:7 - Alas, O Lord God Alas, O Lord God - Particles of exclamations and distress, or what are called interjections, are nearly the same in all languages: and the reason is...

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

Clarke: Jos 7:10 - Wherefore liest thou thus upon thy face? Wherefore liest thou thus upon thy face? - It is plain there was nothing in Joshua’ s prayer or complaint that was offensive to God, for here t...

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

Clarke: Jos 7:11 - Israel hath sinned Israel hath sinned - It is impossible that God should turn against his people, if they had not turned away from him. They have taken of the accursed...

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

Clarke: Jos 7:12 - Because they were accursed Because they were accursed - From this verse it appears that the nature of the execration or anathema was such, that those who took of the thing doo...

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

Clarke: Jos 7:13 - Up, sanctify the people Up, sanctify the people - Joshua, all the time that God spake, lay prostrate before the ark: he is now commanded to get up, and sanctify the people,...

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

Clarke: Jos 7:14 - Ye shall be brought according to your tribes Ye shall be brought according to your tribes - It has been a subject of serious inquiry in what manner and by what means the culpable tribe, fam...

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

Clarke: Jos 7:17 - And he brought the family of Judah 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 it...

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.

Clarke: Jos 7:19 - My son, give - glory to the Lord God My son, give - glory to the Lord God - The person being now detected, Joshua wishes him to acknowledge the omniscience of God, and confess his crime...

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

Clarke: Jos 7:20 - I have sinned against the Lord God I have sinned against the Lord God - This seems a very honest and hearty confession, and there is hope that this poor culprit escaped perdition.

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

Clarke: Jos 7:21 - A goodly Babylonish garment A goodly Babylonish garment - אדרת שנער addereth shinar , a splendid or costly robe of Shinar; but as Babylon or Babel was built in the pla...

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

Vestis spirantes referens subtemine vultus

Quos radio caelat Babylon

Punic. lib. xiv., ver. 667

Martial seems to say they were embroidered with the needle: -

Non ego praetulerim Babylonia Picta superb

Textra, Semiramia quae variantur Acu

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

Pliny (lib. viii., c. 48) and Apuleius (Florid. lib. i). speak of them as if painted: " Colores diversos picturae intexere Babylon maxime celebravit, et nomen imposuit ."Thus far Calmet: but it may be observed that the clothes woven of divers colors at Babylon, which were so greatly celebrated, and hence called Babylonish garments, appear rather to have had the pictures woven or embroidered in them than painted on them, as Calmet supposes, though it is most likely the figures referred to were the work of the needle after the cloth came from the loom. Aquila translates the original, אדרת שנער addereth shinar , by στολην βαβυλονικην, a Babylonish robe; Symmachus, ενδυμα συναρ, a robe of Synar; the Septuagint, ψιλην ποικιλην, a fine garment of different colors; and the Vulgate, pallium coccineum , a scarlet cloak. There is no doubt it was both beautiful and costly, and on these grounds it was coveted by Achan

Clarke: Jos 7:21 - Two hundred shekels of silver Two hundred shekels of silver - At three shillings per shekel, amount to about 30l. sterling

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

Clarke: Jos 7:21 - A wedge of gold A wedge of gold - A tongue of gold, לשון זהב leshon zahab what we commonly call an ingot of gold, a corruption of the word lingot, signify...

A wedge of gold - A tongue of gold, לשון זהב leshon zahab what we commonly call an ingot of gold, a corruption of the word lingot, signifying a little tongue, of fifty shekels weight. These fifty shekels, in weight 29 oz. 15 15/31 gr., at 2l. 5s. 2 1/2 42/93d. per shekel, would be worth about 113l. 0s. 10 3/4d. This verse gives us a notable instance of the progress of sin. I

1.    enters by the eye

2.    sinks into the heart

3.    actuates the hand; and

4.    leads to secrecy and dissimulation

I saw, etc, I coveted, etc. I took and hid them in the earth. Thus says St. James: "When lust (evil desire) is conceived it bringeth forth sin; and when sin is finished it bringeth forth death,"Jos 1:15.

Clarke: Jos 7:24 - Joshua - took Achan - and all that he had Joshua - took Achan - and all that he had - He and his cattle and substance were brought to the valley to be consumed; his sons and his daughters, p...

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

Clarke: Jos 7:25 - Why hast thou troubled us? Why hast thou troubled us? - Here is a reference to the meaning of Achan’ s or Achar’ s name, מה עכרתנו meh Achar -tanu ; and a...

Why hast thou troubled us? - Here is a reference to the meaning of Achan’ s or Achar’ s name, מה עכרתנו meh Achar -tanu ; and as עכר achar is used here, and not עכן achan , and the valley is called the valley of Achor, and not the valley of Achan, hence some have supposed that Achar was his proper name, as it is read 1Ch 2:7, and in some MSS., and ancient versions. See the note on Jos 7:17

Clarke: Jos 7:25 - And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones - With great deference to the judgment of o...

And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones - With great deference to the judgment of others, I ask, Can it be fairly proved from the text that the sons and daughters of Achan were stoned to death and burnt as well as their father? The text certainly leaves it doubtful, but seems rather to intimate that Achan alone was stoned, and that his substance was burnt with fire. The reading of the present Hebrew text is, They stoned Him with stones, and burnt Them with fire, after they had stoned Them with stones. The singular number being used in the first clause of the verse, and the plural in the last, leaves the matter doubtful. The Vulgate is very clear: Lapidavitque Eum omnis Israel; et cuncta quae illius erant, igne consumpta sunt , "All Israel stoned him; and all that he had was consumed with fire."The Septuagint add this and the first clause of the next verse together: Και ελιθοβολησαν αυτον λιθοις πας Ισραηλ, και επεστησαν αυτῳ σωρον λιθων μεγαν : And all Israel stoned Him with stones, and raised over Him a great heap of stones. The Syriac says simply, They stoned Him with stones, and burned what pertained to Him with fire. The Targum is the same as the Hebrew. The Anglo-Saxon seems to refer the whole to Achan and his Goods: And Him they stoned there, and burnt his goods. The Arabic version alone says, They stoned Him and his Children, and his goods. Instead of burnt Them, אתם otham , two of De Rossi’ s MSS. read אתו otho , Him; which reading, if genuine, would make the different members of the verse agree better. It is possible that Achan, his oxen, asses, sheep, tent, and all his household goods, were destroyed, but his sons and daughters left uninjured. But it may be asked, Why are they brought out into the valley with the rest? Why, that they might see and fear, and be for ever deterred by their father’ s punishment from imitating his example. I have gone thus far into this important transaction, in which the justice and mercy of God are so much concerned, that I might be able to assign to each its due. That Achan’ s life was forfeited to justice by his transgression, no one doubts: he sinned against a known and positive law. His children could not suffer with him, because of the law, Deu 24:16, unless they had been accomplices in his guilt: of this there is no evidence; and the text in question, which speaks of Achan’ s punishment, is extremely dubious, as far as it relates to this point. One circumstance that strengthens the supposition that the children were not included, is the command of the Lord, Jos 7:15 : "He that is taken with the accursed thing, shall be burnt with fire; he, and all that he hath."Now, all that he hath may certainly refer to his goods, and not to his children; and his punishment, and the destruction of his property would answer every purpose of public justice, both as a punishment and preventive of the crime; and both mercy and justice require that the innocent shall not suffer with the guilty, unless in very extraordinary cases, where God may permit the righteous or the innocent to be involved in those public calamities by which the ungodly are swept away from the face of the earth: but in the case before us, no necessity of this kind urged it, and therefore I conclude that Achan alone suffered, and that his repentance and confession were genuine and sincere; and that, while Justice required his life, Mercy was extended to the salvation of his soul.

Clarke: Jos 7:26 - They raised over him a great heap of stones They raised over him a great heap of stones - The burial-places, both of heroes and eminent culprits, were anciently thus distinguished; and transac...

They raised over him a great heap of stones - The burial-places, both of heroes and eminent culprits, were anciently thus distinguished; and transactions of this kind gave rise to those great piles of stones called cairns, that are so frequently to be met with, especially in northern countries. From the whole of this account we may see the exceeding sinfulness of sin, and the great danger of not withstanding its first approaches. By covetousness many lives and many souls have been destroyed, and yet the living lay it not to heart! Who fears the love of money, provided he can get riches? Through the intensity of this desire, every part of the surface of the earth, and as far as possible its bowels, are ransacked in order to get wealth; and God alone can tell, who sees all things, to how many private crimes, frauds, and dissimulations, this gives birth; by which the wrath of God is brought down upon the community at large! Who is an enemy to his country? The sinner against his God. An open foe may be resisted and repelled, because he is known; but the covetous man, who, as far as his personal safety will admit, is outraging all the requisitions of justice, is an unseen pestilence, sowing the seeds of desolation and ruin in society. Achan’ s covetousness, which led him to break the law of God, had nearly proved the destruction of the Israelitish camp, nor would the Lord turn away from his displeasure till the evil was detected, and the criminal punished. Reader, is the face of God turned against thee, because of some private transgression? Are not thy circumstances and family suffering in consequence of something in thy private life? O search and try thy ways, return to God, and humble thyself before him lest thy iniquity instantly find thee out.

Calvin: Jos 7:1 - But the children of Israel committed, 1.But the children of Israel committed, etc Reference is made to the crime, and indeed the secret crime, of one individual, whose guilt is transferre...

1.But the children of Israel committed, etc Reference is made to the crime, and indeed the secret crime, of one individual, whose guilt is transferred to the whole people; and not only so, but punishment is at the same time executed against several who were innocent. But it seems very unaccountable that a whole people should be condemned for a private and hidden crime of which they had no knowledge. I answer, that it is not new for the sin of one member to be visited on the whole body. Should we be unable to discover the reason, it ought to be more than enough for us that transgression is imputed to the children of Israel, while the guilt is confined to one individual. But as it very often happens that those who are not wicked foster the sins of their brethren by conniving at them, a part of the blame is justly laid upon all those who by disguising become implicated in it as partners. For this reason Paul, (1Co 5:4) upbraids all the Corinthians with the private enormity of one individual, and inveighs against their pride in presuming to glory while such a stigma attached to them. But here it is easy to object that all were ignorant of the theft, and that therefore there is no room for the maxim, that he who allows a crime to be committed when he can prevent it is its perpetrator. I certainly admit it not to be clear why a private crime is imputed to the whole people, unless it be that they had not previously been sufficiently careful to punish misdeeds, and that possibly owing to this, the person actually guilty in the present instance had sinned with greater boldness. It is well known that weeds creep in stealthily, grow apace and produce noxious fruits, if not speedily torn up. The reason, however, why God charges a whole people with a secret theft is deeper and more abstruse. He wished by an extraordinary manifestation to remind posterity that they might all be criminated by the act of an individual, and thus induce them to give more diligent heed to the prevention of crimes.

Nothing, therefore, is better than to keep our minds in suspense until the books are opened, when the divine judgments which are now obscured by our darkness will be made perfectly clear. Let it suffice us that the whole people were infected by a private stain; for so it has been declared by the Supreme Judge, before whom it becomes us to stand dumb, as having one day to appear at his tribunal. The stock from which Achan was descended is narrated for the sake of increasing, and, as it were, propagating the ignominy; just as if it were said, that he was the disgrace of his family and all his race. For the writer of the history goes up as far as the tribe of Judah. By this we are taught that when any one connected with us behaves himself basely and wickedly, a stigma is in a manner impressed upon us in his person that we may be humbled — not that it can be just to insult over all the kindred of a wicked man, but first, that all kindred may be more careful in applying mutual correction to each other, and secondly, that they may be led to recognize that either their connivance or their own faults are punished.

A greater occasion of scandal, fitted to produce general alarm, was offered by the fact of the crime having been detected in the tribe of Judah, which was the flower and glory of the whole nation. It was certainly owing to the admirable counsel of God, that a pre-eminence which fostered the hope of future dominion resided in that tribe. But when near the very outset this honor was foully stained by the act of an individual, the circumstance might have occasioned no small disturbance to weak minds. The severe punishment, however, wiped away the scandal which might otherwise have existed; and hence we gather that when occasion has been given to the wicked to blaspheme, the Church has no fitter means of removing the opprobrium than that of visiting offences with exemplary punishment.

Calvin: Jos 7:2 - And Joshua sent men from Jericho, 2.And Joshua sent men from Jericho, etc To examine the site of the city and reconnoiter all its approaches was an act of prudence, that they might no...

2.And Joshua sent men from Jericho, etc To examine the site of the city and reconnoiter all its approaches was an act of prudence, that they might not, by hurrying on at random through unknown places, fall into an ambuscade. But when it would be necessary shortly after to advance with all the forces, to send forward a small band with the view of taking the city, seems to betray a want of military skill. Hence it would not have been strange that two or three thousand men, on a sudden sally were panic-struck and turned their backs. And it was certainly expedient for the whole body that twenty or thirty thousand should have spread in all directions in foraging parties. We may add, that even the act of slaying, though no resistance were offered, was of itself sufficient to wear out a small body of troops. Therefore, when the three thousand or thereabouts were repulsed, it was only a just recompense for their confidence and sloth. The Holy Spirit, however, declares that fewness of numbers was not the cause of the discomfiture, and ought not to bear the blame of it. The true cause was the secret counsel of God, who meant to show a sign of his anger, but allowed the number to be small in order that the loss might be less serious. And it was certainly a rare display of mercy to chastise the people gently and without any great overthrow, with the view of arousing them to seek an instant remedy for the evil. Perhaps, too, the inhabitants of Ai would not have dared to make an attack upon the Israelites had they advanced against the city in full force. The Lord therefore opened a way for his judgment, and yet modified it so as only to detect the hidden crime under which the people might otherwise have been consumed as by a lingering disease.

But although there is nothing wonderful in the defeat of the Israelites, who fought on disadvantageous terms on lower ground, it was, however, perfectly obvious that they were vanquished by fear and the failure of their courage before they came to close quarters; for by turning their backs they gave up the higher ground and retired to the slope of a valley. The enemy, on the other hand, showed how thoroughly they despised them by the confidence and boldness with which they ventured to pursue the fugitives at full speed in the direction of their camp. In the camp itself, such was the trepidation that all hearts melted. I admit, indeed, that there was cause for fear when, after having gained so many victories as it were in sport, they saw themselves so disgracefully defeated. In unwonted circumstances we are more easily disturbed. But it was a terror from heaven which dismayed them more than the death of thirty men and the flight of three thousand.

Calvin: Jos 7:6 - And Joshua rent his clothes, 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 wa...

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! 70

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. 71 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.

Calvin: Jos 7:9 - For the Canaanites and all the inhabitants, 9.For the Canaanites and all the inhabitants, etc He mentions another ground of fear. All the neighboring nations, who, either subdued by calamities ...

9.For the Canaanites and all the inhabitants, etc He mentions another ground of fear. All the neighboring nations, who, either subdued by calamities or terrified by miracles, were quiet, will now resume their confidence and make a sudden attack upon the people. It was indeed probable, that as the divine power had crushed their spirit and filled them with dismay, they would come boldly forward to battle as soon as they knew that God had become hostile to the Israelites. He therefore appeals to God in regard to the future danger, entreating him to make speedy provision against it, as the occasion would be seized by the Canaanites, who, though hitherto benumbed with terror, will now assume the aggressive, and easily succeed in destroying a panic-struck people.

It is manifest, however, from the last clause, that he is not merely thinking of the safety of the people, but is concerned above all for the honor of the divine name, that it may remain inviolable, and not be trampled under foot by the petulance of the wicked, as it would be if the people were ejected from the inheritance so often promised. We know the language which God himself employed, as recorded in the song of Moses, (Deu 32:26)

“I would scatter them into corners, I would make the remembrance of them cease among men; were it not that I feared the wrath (pride) of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord has not done all this.”

The very thing, then, which God declares that he was, humanly speaking, afraid of, Joshua wishes now to be timelessly prevented; otherwise the enemy, elated by the defeat of the people, will grow insolent and boast of triumphing over God himself.

Calvin: Jos 7:10 - And the Lord said unto Joshua, 10.And the Lord said unto Joshua, etc God does not reprimand Joshua absolutely for lying prostrate on the ground and lamenting the overthrow of the p...

10.And the Lord said unto Joshua, etc God does not reprimand Joshua absolutely for lying prostrate on the ground and lamenting the overthrow of the people, since the true method of obtaining pardon from God was to fall down suppliantly before him; but for giving himself up to excessive sorrow. The censure, however, ought to be referred to the future rather than to the past; for he tells him to put an end to his wailing, just as if he had said, that he had already lain too long prostrate, and that all sloth must now be abandoned, as there was need of a different remedy. But he first shows the cause of the evil, and then prescribes the mode of removing it. He therefore informs him that the issue of the battle was disastrous, because he was offended with the wickedness of the people, and had cast off their defense.

We formerly explained why the punishment of a private sacrilege is transferred to all; because although they were not held guilty in their own judgment or that of others, yet the judgment of God, which involved them in the same condemnation, had hidden reasons into which, though it may perhaps be lawful to inquire soberly, it is not lawful to search with prying curiosity. At the same time we have a rare example of clemency in the fact, that while the condemnation verbally extends to all, punishment is inflicted only on a single family actually polluted by the crime. What follows tends to show how enormous the crime was, and accordingly the particle גם is not repeated without emphasis; as they might otherwise have extenuated its atrocity. Hence, when it is said that they have also transgressed the covenant, the meaning is, that they had not sinned slightly. The name of covenant is applied to the prohibition which, as we saw, had been given; because a mutual stipulation had been made, assigning the spoils of the whole land to the Israelites, provided He received the first fruits. Here, then, he does not allude to the general covenant, but complains that he was defrauded of what had been specially set apart; and he accordingly adds immediately after, by way of explanation, that they had taken of the devoted thing, and that not without sacrilege, inasmuch as they had stolen that which he claimed as his own. The term lying is here used, as in many other passages, for frustrating a hope entertained, or for deceiving. The last thing mentioned, though many might at first sight think it trivial, is set down, not without good cause, as the crowning act of guilt, namely, that they had deposited the forbidden thing among their vessels. Persons who are otherwise not wholly wicked are sometimes tempted by a love of gain; but in the act of hiding the thing, and laying it up among other goods, a more obstinate perseverance in evil doing is implied, as the party shows himself to be untouched by any feelings of compunction. In the last part of the 12th verse, the term anathema is used in a different sense for execration; because it was on account of the stolen gold that the children of Israel were cursed, and almost devoted to destruction.

Calvin: Jos 7:13 - Up, sanctify the people, 13.Up, sanctify the people, etc Although the word קדש has a more extensive meaning, yet as the subject in question is the expiation of the peopl...

13.Up, sanctify the people, etc Although the word קדש has a more extensive meaning, yet as the subject in question is the expiation of the people, I have no doubt that it prescribes a formal rite of sanctification. Those, therefore, who interpret it generally as equivalent to prepare, do not, in my judgment, give it its full force. Nay, as they were now to be in a manner brought into the divine presence, there was need of purification that they might not come while unclean. It is also to be observed in regard to the method of sanctifying, that Joshua intimates to the people a legal purgation. But though the ceremony might be in itself of little consequence, it had a powerful tendency to arouse a rude people. The external offering must have turned their thoughts to spiritual cleanness, while their abstinence from things otherwise lawful reminded them of the very high and unblemished purity which was required. And they are forewarned of what is to take place, in order that each may be more careful in examining himself. Nay, the Lord proceeds step by step, as if he meant to give intervals for repentance; for it is impossible to imagine any other reason for descending from tribe to family, and coming at length to the single individual.

In all this we see the monstrous stupor of Achan. Overcome perhaps by shame, he doubles his impudence, and putting on a bold front, hesitates not to insult his Maker. For why, when he sees himself discovered, does he not voluntarily come forward and confess the crime, instead of persisting in his effrontery till he is dragged forward against his will? But such is the just recompense of those who allow themselves to be blinded by the devil. Then when first by the taking of his tribe and next by that of his family, he plainly perceived that he was urged and held fast by the hand of God, why does he not then at least spring forward, and by a voluntary surrender deprecate punishment? It appears, then, that after he had hardened himself in his wickedness, his mind and all his senses were charmed by the devil.

Though God does not bring all guilty actions to light at the very moment, nor always employ the casting of lots for this purpose, he has taught us by this example that there is nothing so hidden as not to be revealed in its own time. The form of disclosure will, indeed, be different; but let every one reflect, for himself, that things which escape the knowledge of the whole world are not concealed from God, and that to make them public depends only on his pleasure. For though a sin may seem as it were to have fallen asleep, it is however awake before the door, and will beset the miserable man till it overtake and crush him.

Calvin: Jos 7:19 - And Joshua said unto Achan, 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 t...

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, (Joh 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.

Calvin: Jos 7:20 - And Achan answered Joshua, 20.And Achan answered Joshua, etc As he was now struck with astonishment, he neither employs subterfuge, nor palliates the crime, nor endeavors to gi...

20.And Achan answered Joshua, etc As he was now struck with astonishment, he neither employs subterfuge, nor palliates the crime, nor endeavors to give any coloring to it, but rather ingeniously details the whole matter. Thus the sacred name of God was more effectual in extorting a confession than any tortures could have been. Nor was the simplicity he thus displayed a sure indication of repentance; being, as it were, overcome with terror, he openly divulged what he would willingly have concealed. And it is no new thing for the wicked, after they have endeavored for some time to escape, and have even grown hardened in vice, to become voluntary witnesses against themselves, not properly of their own accord, but because God drags them against their will, and, in a manner, drives them headlong. The open answer here given will condemn the hypocrisy of many who obscure the clear light by their subterfuges. The expression is emphatic — thus and thus did I; meaning that each part of the transaction was explained distinctly and in order. Nor does he only acknowledge the deed, but by renouncing all defense, and throwing aside all pretext, he condemns himself in regard to its atrocity. I have sinned, he says; this he would not have said had he not been conscious of sacrilege, and hence it appears that he did not pretend mistake or want of thought.

Calvin: Jos 7:22 - So Joshua sent messengers, 22.So Joshua sent messengers, etc Although it is not singular for messengers to prove their obedience by running and making haste, yet the haste whic...

22.So Joshua sent messengers, etc Although it is not singular for messengers to prove their obedience by running and making haste, yet the haste which is here mentioned, shows how intent all were to have the work of expiation performed as speedily as possible, as they had been filled with the greatest anxiety in consequence of the stern denunciation — I will not be with you until you are purged of the anathema. They therefore ran swiftly, not merely to execute the commands of Joshua, but much more to appease the Lord. The things carried off by stealth, when placed before their eyes, were more than sufficient to explain the cause of the disgrace and overthrow which had befallen them.

It had been said that they had turned their backs on the enemy, because, being polluted with the accursed thing, they were deprived of the wonted assistance of God; it is now easy to infer from the sight of the stolen articles, that the Lord had deservedly become hostile to them. At the same time, they were reminded how much importance God attached to the delivery of the first-fruits of the whole land of Canaan in an untainted state, in order that his liberality might never perish from their memory. They also learned that while the knowledge of God penetrates to the most hidden recesses, it is in vain to employ concealment’s for the purpose of eluding his judgment. 73

Calvin: Jos 7:24 - And Joshua, and all Israel with him, 24.And Joshua, and all Israel with him, etc Achan is led without the camp for two reasons; first, that it might not be tainted and polluted by the ex...

24.And Joshua, and all Israel with him, etc Achan is led without the camp for two reasons; first, that it might not be tainted and polluted by the execution, (as God always required that some trace of humanity should remain, even in the infliction of legitimate punishments,) and secondly, that no defilement might remain among the people. It was customary to inflict punishment without the camp, that the people might have a greater abhorrence at the shedding of blood: but now, a rotten member is cut off from the body, and the camp is purified from pollution. We see that the example became memorable, as it gave its name to the spot.

If any one is disturbed and offended by the severity of the punishment, he must always be brought back to this point, that though our reason dissent from the judgments of God, we must check our presumption by the curb of a pious modesty and soberness, and not disapprove whatever does not please us. It seems harsh, nay, barbarous and inhuman, that young children, without fault, should be hurried off to cruel execution, to be stoned and burned. That dumb animals should be treated in the same manner is not so strange, as they were created for the sake of men, and thus deservedly follow the fate of their owners. Everything, therefore, which Achan possessed perished with him as an accessory, but still it seems a cruel vengeance to stone and burn children for the crime of their father; and here God publicly inflicts punishment on children for the sake of their parents, contrary to what he declares by Ezekiel. But how it is that he destroys no one who is innocent, and visits the sins of fathers upon children, I briefly explained when speaking of the common destruction of the city of Jericho, and the promiscuous slaughter of all ages. The infants and children who then perished by the sword we bewail as unworthily slain, as they had no apparent fault; but if we consider how much more deeply divine knowledge penetrates than human intellect can possibly do, we will rather acquiesce in his decree, than hurry ourselves to a precipice by giving way to presumption and extravagant pride. It was certainly not owing to reckless hatred that the sons of Achan were pitilessly slain. Not only were they the creatures of God’s hand, but circumcision, the infallible symbol of adoption, was engraved on their flesh; and yet he adjudges them to death. What here remains for us, but to acknowledge our weakness and submit to his incomprehensible counsel? It may be that death proved to them a medicine; but if they were reprobate, then condemnation could not be premature. 74

It may be added, that the life which God has given he may take away as often as pleases him, not more by disease than by any other mode. A wild beast seizes an infant and tears it to pieces; a serpent destroys another by its venomous bite; one falls into the water, another into the fire, a third is overlain by a nurse, a fourth is crushed by a falling stone; nay, some are not even permitted to open their eyes on the light. It is certain that none of all these deaths happens except by the will of God. But who will presume to call his procedure in this respect in question? Were any man so insane as to do so, what would it avail? We must hold, indeed, that none perish by his command but those whom he had doomed to death. From the enumeration of Achan’s oxen, asses, and sheep, we gather that he was sufficiently rich, and that therefore it was not poverty that urged him to the crime. It must therefore be regarded as a proof of his insatiable cupidity, that he coveted stolen articles, not for use but for luxury.

Calvin: Jos 7:25 - And Joshua said, 25.And Joshua said, etc The invective seems excessively harsh; as if it had been his intention to drive the wretched man to frantic madness, when he ...

25.And Joshua said, etc The invective seems excessively harsh; as if it had been his intention to drive the wretched man to frantic madness, when he ought rather to have exhorted him to patience. I have no doubt that he spoke thus for the sake of the people, in order to furnish a useful example to all, and my conclusion, therefore, is, that he did not wish to overwhelm Achan with despair, but only to show in his person how grievous a crime it is to disturb the Church of God. It may be, however, that the haughty Achan complained that his satisfaction, by which he thought that he had sufficiently discharged himself, was not accepted, 75 and that Joshua inveighed thus bitterly against him with the view of correcting or breaking his contumacy. The question seems to imply that he was expostulating, and when he appeals to God as judge, he seems to be silencing an obstinate man. The throwing of stones by the whole people was a general sign of detestation, by which they declared that they had no share in the crime which they thus avenged, and that they held it in abhorrence. The heap of stones was intended partly as a memorial to posterity, and partly to prevent any one from imprudently gathering particles of gold or silver on the spot, if it had remained unoccupied. For although the Lord had previously ordered that the gold of Jericho should be offered to him, he would not allow his sanctuary to be polluted by the proceeds of theft.

Defender: Jos 7:10 - Get thee up God is not pleased or placated by prayer - no matter how piously offered - when those praying have not first faced the possibility of sin and correcte...

God is not pleased or placated by prayer - no matter how piously offered - when those praying have not first faced the possibility of sin and corrected it. Unanswered prayer may not usually be caused by sin. Yet this possibility should always be first considered, especially before complaining to God about it, as Joshua was doing."

Defender: Jos 7:11 - the accursed thing The "accursed thing" was anything in Jericho other than the metallic vessels, which were to be taken "into the treasury of the Lord" (Jos 6:19). All e...

The "accursed thing" was anything in Jericho other than the metallic vessels, which were to be taken "into the treasury of the Lord" (Jos 6:19). All else was to be "accursed," literally "devoted" to God - that is, offered up to the Lord rather than kept for personal gain (Jos 6:17). This was accomplished by burning the city to the ground - a great burnt offering. Achan, however, "coveted" and "took" some of the valuables for himself (Jos 7:21), thus inhibiting God's continued blessing on the Canaanite campaign until the sin could be eliminated from the camp."

TSK: Jos 7:1 - committed // for Achan // took // the anger committed : Jos 7:20, Jos 7:21, Jos 22:16; 2Ch 24:18; Ezr 9:6; Dan 9:7 for Achan : Jos 22:20; 1Ch 2:6, 1Ch 2:7, Achar, Zimri took : Jos 6:17, Jos 6:18...

TSK: Jos 7:2 - to Ai // Bethaven // Go up to Ai : Jos 12:9; Gen 12:8, Hai, Neh 11:31, Aija Bethaven : Jos 18:12; Gen 28:19; Hos 4:15 Go up : Jos 2:1; Pro 20:18, Pro 24:6; Mat 10:16; Eph 5:15

TSK: Jos 7:3 - about two about two : Heb. about 2,000 men, or about 3,000 men, labour. Pro 13:4, Pro 21:25; Luk 13:24; Heb 4:11, Heb 6:11, Heb 6:12; 2Pe 1:5, 2Pe 1:10

about two : Heb. about 2,000 men, or about 3,000 men, labour. Pro 13:4, Pro 21:25; Luk 13:24; Heb 4:11, Heb 6:11, Heb 6:12; 2Pe 1:5, 2Pe 1:10

TSK: Jos 7:4 - fled fled : Lev 26:17; Deu 28:25, Deu 32:30; Isa 30:17, Isa 59:2

TSK: Jos 7:5 - for they // the going down // wherefore for they : Deu 1:44 the going down : or, Morad wherefore : Jos 2:9, Jos 2:11, Jos 5:1; Lev 26:36; Psa 22:14; Isa 13:7

for they : Deu 1:44

the going down : or, Morad

wherefore : Jos 2:9, Jos 2:11, Jos 5:1; Lev 26:36; Psa 22:14; Isa 13:7

TSK: Jos 7:6 - rent // fell // until the eventide // put dust rent : Gen 37:29, Gen 37:34; Num 14:6; 2Sa 13:31; Ezr 9:3-5; Est 4:1; Job 1:20; Act 14:14 fell : Num 16:22, Num 16:45; 2Sa 12:16 until the eventide : ...

rent : Gen 37:29, Gen 37:34; Num 14:6; 2Sa 13:31; Ezr 9:3-5; Est 4:1; Job 1:20; Act 14:14

fell : Num 16:22, Num 16:45; 2Sa 12:16

until the eventide : Jdg 20:23, Jdg 20:26, Jdg 21:2; 2Sa 1:12

put dust : Rending the clothes, beating the breast, tearing the hair, throwing dust upon the head, and falling prostrate, were usual signs of deep affliction and distress among the ancient Israelites. In illustration of this custom, see note on 1Sa 4:12, when the messenger brought tidings to Eli of the discomfiture of the armies of Israel by the Philistines; again, in the case of Tamar, 2Sa 13:19, and in Neh 9:1, when a whole nation, ""assembled with fasting, and with sackcloth, and earth upon them.""In the case of Mordecai, see note on Est 4:1. See note on Job 2:12, where his friends abased themselves to comfort him. See note on Eze 27:30, see note on Jon 3:6, and see note on Mic 1:10. In each of these instances it is worthy of remark, that putting dust on the head generally follows rending of the clothes, and was the usual mode of evincing poignant sorrow.

TSK: Jos 7:7 - wherefore // to deliver // would to // and dwelt wherefore : Exo 5:22, Exo 5:23; Num 14:3; 2Ki 3:10; Psa 116:11; Jer 12:1, Jer 12:2; Heb 12:5 to deliver : Exo 14:11, Exo 14:12, Exo 17:3; Num 20:4, Nu...

TSK: Jos 7:8 - what shall // backs what shall : Ezr 9:10; Hab 2:1; Rom 3:5, Rom 3:6 backs : Heb. necks

what shall : Ezr 9:10; Hab 2:1; Rom 3:5, Rom 3:6

backs : Heb. necks

TSK: Jos 7:9 - shall hear // environ // what wilt thou shall hear : Exo 32:12; Num 14:13 environ : Psa 83:4, Psa 124:2, Psa 124:3 what wilt thou : Deu 32:26, Deu 32:27; Psa 106:6-8; Eze 20:9, Eze 36:22, Ez...

TSK: Jos 7:10 - wherefore // liest wherefore : Exo 14:15; 1Sa 15:22, 1Sa 16:1; 1Ch 22:16 liest : Heb. fallest, Jos 7:6

wherefore : Exo 14:15; 1Sa 15:22, 1Sa 16:1; 1Ch 22:16

liest : Heb. fallest, Jos 7:6

TSK: Jos 7:11 - Israel // transgressed // the accursed // stolen // dissembled // among Israel : Jos 7:1, Jos 7:20, Jos 7:21 transgressed : Jos 23:16; Deu 17:2; Jdg 2:20; 2Ki 18:12; Isa 24:5, Isa 50:1, Isa 50:2; Jer 31:32; Hos 6:7 the acc...

TSK: Jos 7:12 - the children // they were // neither the children : Jos 22:18-20; Num 14:45; Jdg 2:4; Psa 5:4, Psa 5:5; Pro 28:1; Isa 59:2; Hab 1:13 they were : Jos 6:18; Deu 7:26; Hag 2:13, Hag 2:14 nei...

TSK: Jos 7:13 - sanctify // an accursed // take away sanctify : Jos 3:5; Exo 19:10-15; Lam 3:40, Lam 3:41; Joe 2:16, Joe 2:17; Zep 2:1, Zep 2:2 an accursed : Jos 7:11; 2Ch 28:10; Mat 7:5 take away : 1Co ...

TSK: Jos 7:14 - the tribe the tribe : Jos 7:17, Jos 7:18; 1Sa 10:19-21, 1Sa 14:38-42; Pro 16:33; Jon 1:7; Act 1:24-26

TSK: Jos 7:15 - he that is // he hath // wrought // folly he that is : Jos 7:25, Jos 7:26; Deu 13:15, Deu 13:16; 1Sa 14:38, 1Sa 14:39 he hath : Jos 7:11 wrought : Gen 34:7; Jdg 20:6; 1Sa 26:21; 2Sa 13:13 foll...

he that is : Jos 7:25, Jos 7:26; Deu 13:15, Deu 13:16; 1Sa 14:38, 1Sa 14:39

he hath : Jos 7:11

wrought : Gen 34:7; Jdg 20:6; 1Sa 26:21; 2Sa 13:13

folly : or, wickedness

TSK: Jos 7:16 - rose up // and brought rose up : Jos 3:1; Gen 22:3; Psa 119:60; Ecc 9:10 and brought : Jos 7:14

rose up : Jos 3:1; Gen 22:3; Psa 119:60; Ecc 9:10

and brought : Jos 7:14

TSK: Jos 7:17 - -- Gen 38:30, Zarah, Num 26:20; 1Ch 2:4-7

TSK: Jos 7:18 - was taken was taken : Num 32:23; 1Sa 14:42; Pro 13:21; Jer 2:26; Act 5:1-10

TSK: Jos 7:19 - My son // give // make // tell me My son : 2Ti 2:25; Tit 2:2; Jam 1:20; 1Pe 3:8, 1Pe 3:9 give : 1Sa 6:5; Isa 13:12; Jer 13:16; Luk 17:18; Joh 9:24; Rev 16:9 make : Num 5:6, Num 5:7; 2C...

TSK: Jos 7:20 - Indeed Indeed : Gen 42:21; Exo 10:16; Num 22:34; 1Sa 15:24, 1Sa 15:30; Job 7:20, Job 33:27; Psa 38:18; Mat 27:4

TSK: Jos 7:21 - I saw // Babylonish garment // wedge // I coveted // took them // they are hid I saw : Gen 3:6, Gen 6:2; 2Sa 11:2; Job 31:1; Psa 119:37; Pro 23:31, Pro 28:22; Mat 5:28, Mat 5:29; 1Jo 2:15, 1Jo 2:16 Babylonish garment : Addereth ...

I saw : Gen 3:6, Gen 6:2; 2Sa 11:2; Job 31:1; Psa 119:37; Pro 23:31, Pro 28:22; Mat 5:28, Mat 5:29; 1Jo 2:15, 1Jo 2:16

Babylonish garment : Addereth shinâr , ""a splendid or costly robe of Shinar,""the plain in which Babylon stood. Bochart and Calmet have shewn at large, that Babylonish robes were very splendid, and in high reputation. Calmet says, they are generally allowed to have been of various colours, though some suppose they were woven thus; others, that they were embroidered with the needle; and others, that they were painted. Silius Italicus seems to think they were woven. Martial supposes them to have been embroidered with the needle; and Pliny and Apuleius speak of them as painted. Gen 10:10 *marg.

wedge : Heb. tongue

I coveted : Exo 20:17; Deu 7:25; 1Ki 21:1, 1Ki 21:2; 2Ki 5:20-27; Hab 2:9; Luk 12:15; Rom 7:7, Rom 7:8; Eph 5:3; Col 3:5; 1Ti 6:9, 1Ti 6:10; Heb 13:5; 2Pe 2:15

took them : Pro 4:23; Mic 2:1, Mic 2:2; Jam 1:15

they are hid : 2Sa 11:6-17; 2Ki 5:24, 2Ki 5:25; Isa 28:15, Isa 29:15; Luk 12:2

TSK: Jos 7:23 - laid them out laid them out : Heb. poured, Jos 7:23

laid them out : Heb. poured, Jos 7:23

TSK: Jos 7:24 - took Achan // his sons // the valley took Achan : Jos 7:1; Job 20:15; Pro 15:27; Ecc 5:13; Eze 22:13, Eze 22:14; 1Ti 6:9, 1Ti 6:10 his sons : Jos 6:18, Jos 6:21; Gen 18:25; Exo 20:5; Num ...

TSK: Jos 7:25 - Why hast // all Israel // burned Why hast : Jos 7:11-13, Jos 6:18; Gen 34:30; 1Ki 18:17, 1Ki 18:18; 1Ch 2:7; Hab 2:6-9; Gal 5:12; 2Th 1:6; Heb 12:15 all Israel : Lev 20:2, Lev 24:14; ...

TSK: Jos 7:26 - raised // So the Lord // The valley // Achor raised : Jos 8:29, Jos 10:27; 2Sa 18:17; Lam 3:53 So the Lord : Deu 13:17; 2Sa 21:14; Isa 40:2; Joe 2:13, Joe 2:18; Joh 3:9, Joh 3:10; Zec 6:8 The val...

raised : Jos 8:29, Jos 10:27; 2Sa 18:17; Lam 3:53

So the Lord : Deu 13:17; 2Sa 21:14; Isa 40:2; Joe 2:13, Joe 2:18; Joh 3:9, Joh 3:10; Zec 6:8

The valley : Jos 7:24; Isa 65:10; Hos 2:15

Achor : that is, Trouble, Jos 7:25

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jos 7:1 - The children of Israel // Zabdi // Answ The children of Israel i.e. one of them, by a very usual synecdoche or enallage, as Gen 8:4 19:29 Mat 26:8 , where that is ascribed to the disciples,...

The children of Israel i.e. one of them, by a very usual synecdoche or enallage, as Gen 8:4 19:29 Mat 26:8 , where that is ascribed to the disciples, which belonged to Judas only, Joh 12:4 . In the accursed thing i.e. in taking some of the forbidden and accursed goods.

Zabdi called also Zimri 1Ch 2:6 . Zerah , or, Zarah , who was Judah’ s immediate son, Gen 38:30 , who went with Judah into Egypt; and so for the filling up the two hundred and fifty-six years that are supposed to come between that and this time, we must allow Achan to be now an old man, and his three ancestors to have begotten each his son at about sixty years of age, which at that time was not incredible nor unusual. Against the children of Israel Why did God punish the whole society for this one man’ s sin?

Answ All of them were punished for their own sins, whereof each had a sufficient proportion; but God took this occasion to inflict the punishment upon the society, partly, because divers of them might be guilty of this sin, either by coveting what he actually did, or by concealing of his fault, which it is probable could not be unknown to others, or by not sorrowing for it, and endeavouring to purge themselves from it; partly, to make sin the more hateful, as being the cause of such dreadful and public judgments; and partly, to oblige all the members of every society to be both more circumspect in the ordering of their own actions, and more diligent to watch over one another, and to prevent the miscarriages of their brethren, which is a great benefit and blessing to them, and to the whole society, and worthy to be purchased by a sharp affliction upon the society.

Poole: Jos 7:2 - Ai // Beside // Beth-aven // Beth-el Ai called Hai , Gen 12:8 , and Alia , Neh 11:31 . They were not to go into the city of Ai, but into the country bordering and belonging to it, and ...

Ai called Hai , Gen 12:8 , and Alia , Neh 11:31 . They were not to go into the city of Ai, but into the country bordering and belonging to it, and there to understand the state and quality of the place and people.

Beside so the Hebrew im is used, Gen 25:11 35:4 Jud 9:6 18:3 19:11 .

Beth-aven a city or town distinct from, but nigh unto

Beth-el though Beth-el was afterwards by allusion called Beth-aven , Hos 4:15 10:5 . Compare Jos 18:12 . On the east side of Beth-el : compare Gen 12:8 Jos 8:9,12 .

Poole: Jos 7:3 - -- This was done by the wise contrivance of Divine Providence, that their sin might be punished, and they awakened and reformed, with as little hazard,...

This was done by the wise contrivance of Divine Providence, that their sin might be punished, and they awakened and reformed, with as little hazard, and mischief, and reproach as might be; for if the defeat of these caused so great a consternation in Joshua, it is easy to guess what dread, and confusion, and despair it would have caused in the people, if a great host had been defeated.

Poole: Jos 7:4 - -- 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 wha...

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.

Poole: Jos 7:5 - About thirty and six men // In the going down // As water About thirty and six men a dear victory to them, whereby Israel was awakened, and reformed, and reconciled to their God and Shield, and they hardened...

About thirty and six men a dear victory to them, whereby Israel was awakened, and reformed, and reconciled to their God and Shield, and they hardened to their own ruin.

In the going down by which it seems it was a downhill way to Jericho, which was nearer Jordan.

As water soft and weak, and full of fluctuation and trembling.

Poole: Jos 7:6 - Joshua rent his clothes // Fell to the earth upon his face // Until the eventide // Put dust upon their heads Joshua rent his clothes in testimony of great sorrow, as Gen 37:34 44:13 , for the loss felt, the consequent mischief feared, and the sin which he su...

Joshua rent his clothes in testimony of great sorrow, as Gen 37:34 44:13 , for the loss felt, the consequent mischief feared, and the sin which he suspected.

Fell to the earth upon his face in deep humiliation and fervent supplication.

Until the eventide continuing the whole day in fasting and prayer.

Put dust upon their heads as was usual in case of grief and astonishment, 1Sa 4:12 2Sa 1:2 13:19 Jon 3:6 Mic 1:10 .

Poole: Jos 7:7 - -- These clauses, though well intended, and offered to God only by way of expostulation and argument, yet do savour of human infirmity, and fall short ...

These clauses, though well intended, and offered to God only by way of expostulation and argument, yet do savour of human infirmity, and fall short of that reverence, and modesty, and submission which he owed to God; and are mentioned as instances that the holy men of God were subject to like passions and infirmities with other men.

Poole: Jos 7:8 - What shall I say // Israel // See Poole "Gen 1:1" What shall I say in answer to the reproaches cast by our insulting enemies upon us, and upon thy name? Israel God’ s own people, which he hath...

What shall I say in answer to the reproaches cast by our insulting enemies upon us, and upon thy name?

Israel God’ s own people, which he hath singled out of all nations for his own peculiar.

See Poole "Gen 1:1" , See Poole "Gen 1:2"

Poole: Jos 7:9 - -- Which will upon this occasion be blasphemed and charged with inconstancy, unkindness, and unfaithfulness to thine own people, and with inability to ...

Which will upon this occasion be blasphemed and charged with inconstancy, unkindness, and unfaithfulness to thine own people, and with inability to resist them, or to do thy people that good thou didst intend them. Compare Exo 32:12 Num 14:13 Deu 33:27 Joe 2:17 .

Poole: Jos 7:10 - -- This business is not to be done by unactive supplication, but by vigorous endeavours for reformation.

This business is not to be done by unactive supplication, but by vigorous endeavours for reformation.

Poole: Jos 7:11 - Israel // Transgressed my covenant // Of the accursed thing // And have also stolen // Dissembled // Put it even among their own stuff Israel some or one of them, as before See Poole "Jos 7:1" . Transgressed my covenant i.e. broken the conditions of my covenant which I have comman...

Israel some or one of them, as before See Poole "Jos 7:1" .

Transgressed my covenant i.e. broken the conditions of my covenant which I have commanded them, and they have promised to perform, viz. obedience to all my commands, Exo 19:8 24:7 , whereof this was one, not to meddle with the accursed thing.

Of the accursed thing which I charged them not to meddle with.

And have also stolen i.e. taken my portion which I had reserved, Jos 6:19 .

Dissembled covered the fact with deep dissimulation, and a real, if not verbal, profession of their innocency. Possibly Achan might be suspected; and being accused, had denied it, or was resolved to deny it.

Put it even among their own stuff converted it to their own use, and added obstinacy and resolvedness to the crime; thus he loads this sin with divers aggravations.

Poole: Jos 7:12 - Because they were accursed Because they were accursed as I warned and threatened them, Jos 6:18 , they have put themselves out of my protection and blessing, and therefore are ...

Because they were accursed as I warned and threatened them, Jos 6:18 , they have put themselves out of my protection and blessing, and therefore are liable to the same destruction which belongs to this accursed people.

Poole: Jos 7:13 - Sanctify yourselves Sanctify yourselves purify yourselves from that defilement which you have all in some sort contracted by this accursed fact, and prepare yourselves t...

Sanctify yourselves purify yourselves from that defilement which you have all in some sort contracted by this accursed fact, and prepare yourselves to appear before the Lord, as it is most probable they were required to do; as imploring and expecting the sentence of God for the discovery and punishment of the sin, and that the guilty person might hereby be awakened and terrified, and brought to a free and seasonable confession of his fault. And it is a marvellous thing that Achan did not on this occasion acknowledge his crime; but this is to be imputed to the heart-hardening power of sin, which makes men grow worse and worse; partly, to his pride, being loth to take to himself the shame of such a mischievous and infamous action; partly, to his self-flattering and vain conceit, whereby he might think many others were guilty as well as he, and some of them might be taken, and he escape; and partly, to the just judgment of God, whereby he blinds and hardens sinners to their own ruin. See a like instance, Mat 26:21,22,25 .

Poole: Jos 7:14 - Which the Lord taketh Which the Lord taketh which shall be discovered or declared guilty by the lot, which is disposed by the Lord, Pro 16:33 , and which was to be cast in...

Which the Lord taketh which shall be discovered or declared guilty by the lot, which is disposed by the Lord, Pro 16:33 , and which was to be cast in the Lord’ s presence before the ark. Of such use of lots, see 1Sa 14:41,42Jo 1:7 Act 1:26 .

Poole: Jos 7:15 - Burnt with fire // He hath wrought folly // In Israel Burnt with fire as persons and things accursed were to be. See Num 15:30,35 De 13:16 . All that he hath; his children and goods, as is noted, Jos 7:2...

Burnt with fire as persons and things accursed were to be. See Num 15:30,35 De 13:16 . All that he hath; his children and goods, as is noted, Jos 7:24 , according to the law, Deu 13:6 .

He hath wrought folly so sin is oft called in Scripture, as Gen 34:7 Jud 20:6 , &c., in opposition to the idle opinion of sinners, who commonly esteem it to be their wisdom and interest.

In Israel i.e. among the church and people of God, who had such excellent laws to direct them, and such an all-sufficient and gracious God to provide for them, without any such indirect and unworthy practices.

Poole: Jos 7:17 - The family of Judah // Man by man The family of Judah either, 1. The tribe or people, as the word family sometimes signifies, as Jud 13:2 Zec 12:13 Amo 3:1 Act 3:25 , compared with R...

The family of Judah either,

1. The tribe or people, as the word family sometimes signifies, as Jud 13:2 Zec 12:13 Amo 3:1 Act 3:25 , compared with Rev 1:7 . Or,

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 .

Poole: Jos 7:18 - He He either Joshua, or Zabdi by Joshua’ s appointment.

He either Joshua, or Zabdi by Joshua’ s appointment.

Poole: Jos 7:19 - my son // Give glory to the Lord God of Israel He calls him my son to show that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father do...

He calls him

my son to show that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father doth his son, and as a prince ought to do each of his subjects.

Give glory to the Lord God of Israel as thou hast highly dishonoured him, now take the shame and blame to thyself, and ascribe unto God the glory of his omniscience in knowing thy sin; of his justice in punishing it in thee, and others for thy sake; of his omnipotency, which was obstructed by thee; and of his kindness and faithfulness to his people, which was eclipsed by thy wickedness; all which will now be evident by thy sin confessed and punished.

Poole: Jos 7:20 - Against the Lord // The Lord God of Israel He seems to make a sincere and ingenuous confession, and loads his sin with all just aggravations. Against the Lord against his express command, a...

He seems to make a sincere and ingenuous confession, and loads his sin with all just aggravations.

Against the Lord against his express command, and just rights, and glorious attributes.

The Lord God of Israel the true God, who hath chosen me and all Israel to be the people of his peculiar love and care.

Poole: Jos 7:21 - Two hundred shekels // Under it He accurately describes the progress of his sin, which began at his eye, which he permitted to gaze and fix upon them, which inflamed his desire, an...

He accurately describes the progress of his sin, which began at his eye, which he permitted to gaze and fix upon them, which inflamed his desire, and made him covet them; and that desire put him upon action, and made him take them; and having taken, resolve to keep them, and to that end hide them in his tent. Babylonish garments were composed with great art with divers colours, and of great price, as appears both from Scripture, Eze 23:15 , and from divers heathen authors. See my Latin Synopsis.

Two hundred shekels to wit, in weight, not in coin; for as yet they received and paid money by weight.

Under it i.e. under the Babylonish garment; covered with it, or wrapt up in it.

Poole: Jos 7:22 - Joshua sent messengers // They ran // It was hid Joshua sent messengers that the truth of his confession might be evident and unquestionable, which some peradventure might think was forced from him....

Joshua sent messengers that the truth of his confession might be evident and unquestionable, which some peradventure might think was forced from him.

They ran partly longing to free themselves and all the people from the curse under which they lay; and partly that none of Achan’ s relations or others might get thither before them, and take away those things.

It was hid i.e. the parcel of things mentioned Jos 7:21,24 .

Poole: Jos 7:23 - -- Where Joshua and the elders continued yet in their assembly, waiting for the issue of this business.

Where Joshua and the elders continued yet in their assembly, waiting for the issue of this business.

Poole: Jos 7:24 - His sons and his daughters // Answ // His oxen, and his asses, and his sheep His sons and his daughters but this seems hard and unjust, and therefore forbidden by God himself, Deu 24:16 . Answ 1. That law was given to men, n...

His sons and his daughters but this seems hard and unjust, and therefore forbidden by God himself, Deu 24:16 .

Answ 1. That law was given to men, not to God, who certainly hath a more absolute right and sovereignty over men than one man hath over another.

2. Their death was a debt they owed to nature and to their own sins, which debt God may require when he pleaseth; and he could not take it in more honourable and excellent circumstances than these, that the death of a very few in the beginning of a new empire, and of their settlement in the land might be useful to prevent the death of many thousands, who took warning by this dreadful example, whom, if the fear of God did not, yet the love of their own and of their dear children’ s lives would, restrain from such dangerous and pernicious practices.

3. It is very probable they were conscious of the fact, as the Jewish doctors affirm. If it be pretended that some of them were infants, the text doth not say so, but only calls them sons and daughters . And considering that Achan was an old man, as is most probable, because he was the fifth person from Judah, (of which See Poole "Jos 7:1" ,) it seems most likely that the children were grown up, and so capable of knowing, and concealing or discovering this fact. Nor doth it follow that they were not guilty because it is not said so; for it is apparent that many circumstances are omitted in divers historical relations in Scripture, which sometimes are supplied in other places.

His oxen, and his asses, and his sheep ; which, though not capable of sin, nor of punishment properly so called, yet, as they were made for man’ s use, so they are rightly destroyed for man’ s good; and being daily killed for our bodily food, it cannot seem strange to kill them for the instruction of our minds, that hereby we might learn the detestable and contagious nature of sin, which involves innocent creatures in its plagues; and how much sorer punishments are reserved for man, who having a law given to him, and that excellent gift of reason and will to restrain him from the transgressions of it, his guilt must needs be unspeakably greater, and therefore his sufferings more severe and terrible. Further, by this enumeration it appears that he had no colour of necessity to induce him to this fact, but was wholly inexcusable.

Poole: Jos 7:25 - Stoned him with stones // Quest // Answ Stoned him with stones and burned him with fire; which is easily understood, both out of the following words, and from God’ s command to do so, ...

Stoned him with stones and burned him with fire; which is easily understood, both out of the following words, and from God’ s command to do so, Jos 7:15 , which doubtless was here executed.

Quest. How could both these deaths be inflicted upon them?

Answ It seems they were stoned to death, which was the punishment of such offenders, Num 15:35 , and not burned to death; and therefore the stoning only of Achan is mentioned here, and not his burning; and God would have their dead carcasses burned to show his utmost detestation of such persons as break forth into sins of such a public scandal and mischief. And for the burning of Achan, commanded Jos 7:15 , it seems not likely to be meant of his burning alive, because that burning is common to him, and all that he hath , as is there expressed; but of the burning of his dead carcass, and other lifeless things, as the manner was with accursed things, Deu 13:16 .

Poole: Jos 7:26 - A great heap of stones // The valley of Achor A great heap of stones as a monument of the sin and judgment here mentioned, that others might be instructed and warned by the example; and as a bran...

A great heap of stones as a monument of the sin and judgment here mentioned, that others might be instructed and warned by the example; and as a brand of infamy, as Jos 8:29 2Sa 18:17 .

The valley of Achor or, the valley of trouble, from the double trouble expressed Jos 7:25 .

Haydock: Jos 7:1 - Achor Achor. That is, trouble; (Challoner) in allusion to the name of Achar, as he is called in the Septuagint invariably, and in the Hebrew and Vulgate i...

Achor. That is, trouble; (Challoner) in allusion to the name of Achar, as he is called in the Septuagint invariably, and in the Hebrew and Vulgate in the Book of Chronicles. (Haydock) ---

This heap of stones was thrown upon the ashes of the deceased, or perhaps at his person, while he was burning at the stake, as it is the custom still among the Turks. (Roger. ii. 7.) The king of Hai was treated in this manner, chap. viii. 29. See 2 Kings xviii. 17. The vale of Achor was on the road between Jerusalem and Jericho, where a small castle, at Adommim, was built to protect travellers from the insults of robbers, who infested that part, Luke x. 30., and chap. xv. 7.

Haydock: Jos 7:1 - Children // Achan Children. Achan was guilty of theft: some of the rest might have connived at his fault. He had taken what was reserved for the Lord. The offender ...

Children. Achan was guilty of theft: some of the rest might have connived at his fault. He had taken what was reserved for the Lord. The offender was discovered, to inspire all with a horror for his conduct. Some of his brethren were punished, (ver. 5,) but they suffered for their own secret transgressions, or death might be no real punishment to them; while the Israelites were awakened to a sense of their own inability to conquer without the divine protection, and were forced to humble themselves. (Haydock) ---

Chastisements are the marks of God's displeasure, though they frequently proceed also from his clemency. ---

Achan is called Achar, 1 Paralipomenon ii. 7. These five persons occupy the space of 265 years; so that they must have been 50 or 55 years old, when they had children.

Haydock: Jos 7:2 - Against Hai // Bethaven Against Hai, to see the situation and strength of that city, which was about 10 miles west, or rather north, of Jericho. It was afterwards rebuilt, ...

Against Hai, to see the situation and strength of that city, which was about 10 miles west, or rather north, of Jericho. It was afterwards rebuilt, 1 Esdras ii. 28. ---

Bethaven and Bethel are the same place; (St. Jerome; Calmet) though many distinguish them, with Cellarius. The former name means "the house of iniquity," because Jeroboam there set up a golden calf. Bethel was its former appellation, in consequence of the vision of Jacob, Genesis xxviii.

Haydock: Jos 7:3 - Few Few. It appears, however, that the city contained 12,000 fighting men; so that these spies must have formed a false notion of its strength, chap. vi...

Few. It appears, however, that the city contained 12,000 fighting men; so that these spies must have formed a false notion of its strength, chap. viii. 25.

Haydock: Jos 7:5 - Sabarim Sabarim, which means people "broken and defeated." Septuagint, "they pursued them from the gate, till they had entirely broken them," destroying 36,...

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)

Haydock: Jos 7:6 - Heads Heads. These marks of grief were very common. Achilles covered his head with ashes, tore his garments and face, when he received news of the death ...

Heads. These marks of grief were very common. Achilles covered his head with ashes, tore his garments and face, when he received news of the death of his friend, Patroclus. Homer and Virgil, (Æneid xii.) speaking of Latinus, the king, says, It scissa veste Latinus---Canitiem immundo perfusam pulvere turpans.

Haydock: Jos 7:7 - Began Began. Some had established themselves in the land of Galaad. (Menochius) --- Hebrew, "would to God we had been content, and dwelt on the other si...

Began. Some had established themselves in the land of Galaad. (Menochius) ---

Hebrew, "would to God we had been content, and dwelt on the other side of the Jordan." Josue speaks in this animated manner, through zeal for the glory of God, (Calmet) more than for any personal inconvenience. He was grieved that any one should have merited God's displeasure. He was afraid that the Chanaanites would blaspheme the great name of the Lord, ver. 9.

Haydock: Jos 7:11 - Lied Lied. Each one, on delivering up what he had taken, made profession, at least by his behaviour, (Haydock) that he retained nothing. Achan did like ...

Lied. Each one, on delivering up what he had taken, made profession, at least by his behaviour, (Haydock) that he retained nothing. Achan did like the rest, but he kept back of the plunder. (Calmet) ---

He lied, and did not comply with the promise made by all Israel, which he was bound to observe, as much as if he had made it with his own mouth.

Haydock: Jos 7:13 - Sanctified Sanctified. Prepared by washing, &c., to appear before the tabernacle, and see the event. Septuagint, "purify the people." Chaldean, "call an asse...

Sanctified. Prepared by washing, &c., to appear before the tabernacle, and see the event. Septuagint, "purify the people." Chaldean, "call an assembly."

Haydock: Jos 7:14 - Find Find. Hebrew, "it shall be the tribe which the Lord taketh." (Haydock) --- This was done by lots, as on similar occasions, 1 Kings x. 20., and xiv...

Find. Hebrew, "it shall be the tribe which the Lord taketh." (Haydock) ---

This was done by lots, as on similar occasions, 1 Kings x. 20., and xiv. 41. When God authorized this method, there could be no danger in it. But to have recourse to lots without such authority, would be often tempting God. The apostles chose an apostle by lot: but they had first taken every precaution (Calmet) to select two persons, both fit for the important charge. (Haydock) ---

To commit the choice of sacred ministers to chance would be extremely improper. "We forbid the use of lots in the elections," said Honorius. (Calmet)

Haydock: Jos 7:18 - Juda Juda. The dignity of this tribe enhanced the fault of Achan. (Menochius)

Juda. The dignity of this tribe enhanced the fault of Achan. (Menochius)

Haydock: Jos 7:19 - My son // Give glory My son. Clemency is the virtue of great souls. --- Give glory. Confess candidly, John ix. 24.

My son. Clemency is the virtue of great souls. ---

Give glory. Confess candidly, John ix. 24.

Haydock: Jos 7:21 - Garment // Rule Garment. Hebrew, "a robe of Sannaar, or of Babylon." This city was famous for embroidered, or painted robes, such as were worn by kings, Jonas ii...

Garment. Hebrew, "a robe of Sannaar, or of Babylon." This city was famous for embroidered, or painted robes, such as were worn by kings, Jonas iii. 6. (Pliny, [Natural History?] viii. 48.) ---

Rule, or linget. No coin was yet used. (Calmet)

Haydock: Jos 7:24 - His sons His sons, &c. Probably conscious to, or accomplices of the crime of their father, (Challoner) as he could hardly have concealed these things in the ...

His sons, &c. Probably conscious to, or accomplices of the crime of their father, (Challoner) as he could hardly have concealed these things in the midst of his tent without their knowledge. (Menochius) ---

But granting, with St. Augustine (q. 8,) that they were innocent of this crime, God, who is the sovereign arbiter of life and death, might order them out of the world, on this occasion, without injustice.

Haydock: Jos 7:25 - Day // Fire Day. Hence some have drawn a very weak argument, to prove the repentance of Achan, as if he had only to undergo a temporary punishment. It is proba...

Day. Hence some have drawn a very weak argument, to prove the repentance of Achan, as if he had only to undergo a temporary punishment. It is probable, however, that his sincere confession, proceeding from a penitent heart, might influence God to shew him mercy. ---

Fire. Children, as well as his other effects; though some have supposed that the former were spared, as they are not here specified. Hebrew seems to include them; "and burnt them with fire after they had stoned them with stones." Chaldean says they were stoned first. (Calmet)

Gill: Jos 7:1 - But the children of Israel committed a trespass in the accursed thing // for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing // and the anger of the Lord was kindled against the children of Israel But the children of Israel committed a trespass in the accursed thing,.... Or concerning it, with respect to it, by taking part of what was devoted to...

But the children of Israel committed a trespass in the accursed thing,.... Or concerning it, with respect to it, by taking part of what was devoted to another use, and forbidden theirs: this was done, not by the whole body of the people, only by one of them; but it not being discovered who it was, it was imputed to the whole, on whom it lay to find out the guilty person and punish him, or else the whole must suffer for it: this chapter begins with a "but", and draws a vail over the fame and glory of Joshua, observed in Jos 6:27,

for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing; of what was devoted to the Lord and to sacred uses; this he had taken to himself out of the spoil of the city of Jericho, for his own use, contrary to the command of God: his descent is particularly described, that it might be known of what family and tribe he was; and it is traced up to Zerah, who was a son of Judah, Gen 38:30,

and the anger of the Lord was kindled against the children of Israel; because of the sin of Achan.

Gill: Jos 7:2 - And Joshua sent men from Jericho to Ai // which is beside Bethaven // on the east side of Bethel // and spake unto them // saying, go up and view the country // and the men went up and viewed Ai And Joshua sent men from Jericho to Ai,.... Which was the next city of importance, though not so large as Jericho, and was, as the Jews say l, three m...

And Joshua sent men from Jericho to Ai,.... Which was the next city of importance, though not so large as Jericho, and was, as the Jews say l, three miles distant from it; Abarbinel says m four miles, and so Bunting n; Jerom o says, that in his times very few ruins of it appeared, only the place was shown where it stood:

which is beside Bethaven; a name by which Bethel in later times was called, Hos 4:15; but here it is manifestly a distinct place from it; just hard by or near to this place, as Jarchi and Kimchi interpret it, was the city of Ai: Bethaven seems to have been the suburbs of it, or however was very near unto it:

on the east side of Bethel; near to which Abraham built an altar, as did Jacob also, and which in former times was called Luz, Gen 12:8; and was well known in later ages by the name of Bethel; it was reckoned about a mile from Ai: the situation of this city is so particularly described to distinguish it from another city of this name, Ai of the Amorites, Jer 49:3; and is here called "that Ai", that well known Ai, as Kimchi observes:

and spake unto them; at the time he sent them, when he gave them their orders to go thither:

saying, go up and view the country; the mountainous part of it; for they were now in a plain, where Jericho was seated; and observe what place was most proper to attack next, and which the best way of coming at it:

and the men went up and viewed Ai; what a sort of a city it was, how large, and what its fortifications, and what avenues were to it: by this it appears that Ai was built upon a hill, or at least was higher than Jericho and its plains; and with this agrees what a traveller says p of it, it is a village full of large ruins (in this he differs from Jerom) and from hence are seen the valley of Jericho, the dead sea, Gilgal, and Mount Quarantania, and many other places towards the east.

Gill: Jos 7:3 - And they returned unto Joshua, and said unto him, let not all the people go up // but let about two or three thousand men go up and smite Ai // and make not all the people to labour thither // for they are but few And they returned unto Joshua, and said unto him, let not all the people go up,.... After they had reconnoitred the place, they came back to their gen...

And they returned unto Joshua, and said unto him, let not all the people go up,.... After they had reconnoitred the place, they came back to their general, and gave it as their opinion, that there was no need for the whole army to go up against the city:

but let about two or three thousand men go up and smite Ai; such a number they judged were sufficient to take it:

and make not all the people to labour thither; carrying their tents, bearing their armour, and going up hill:

for they are but few; the inhabitants of Ai, men and women making but twelve thousand; Jos 8:25.

Gill: Jos 7:4 - So there went up thither of the people about three thousand men // and they fled before the men of Ai 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 st...

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.

Gill: Jos 7:5 - And the men of Ai smote of them about thirty and six men // for they chased them from before the gate // even unto Shebarim // and smote them in the going down // wherefore the hearts of the people melted, and became as water And the men of Ai smote of them about thirty and six men,.... In the pursuit of them, which were but few, but a sufficient rebuke of Providence; their...

And the men of Ai smote of them about thirty and six men,.... In the pursuit of them, which were but few, but a sufficient rebuke of Providence; their loss was but small, but their shame and disgrace great:

for they chased them from before the gate; the gate of the city of Ai:

even unto Shebarim; not that there was a place of this name before, but it was so called from hence, because there they were broken, as Kimchi observes; and the Targum and Jarchi render it,"until they were broken,''their lines broken, not being able to retreat in order, but were scattered, and fled to their camp as they could: Gussetius q thinks it was the; name of a place, but not so called for the above reason, but because there lay broken pieces of the rock scattered about:

and smote them in the going down; the hill from Ai; "Morad", rendered "going down", may taken for the proper name of a place, and which, Kimchi says, was a place before Ai, in which there was a declivity and descent, and in that place they smote them when they fled:

wherefore the hearts of the people melted, and became as water; that is, the whole body of the people, when this little army returned defeated, their spirits failed them, their courage was lost, their nerves were loosed, and they became languid, faint, and feeble; not that their loss was so great, but that they perceived God had forsaken them, and what the issue of this would be they dreaded.

Gill: Jos 7:6 - And Joshua rent his clothes // and fell to the earth upon his face before the ark of the Lord, until the eventide // he and the elders of Israel // and put dust upon their heads And Joshua rent his clothes,.... As was usual in those ancient times, on hearing bad news, and as expressive of grief and trouble r; see Gen 37:29, ...

And Joshua rent his clothes,.... As was usual in those ancient times, on hearing bad news, and as expressive of grief and trouble r; see Gen 37:29,

and fell to the earth upon his face before the ark of the Lord, until the eventide; in a posture of adoration and prayer, in which he continued till even; how long that was cannot be said, since the time is not mentioned when the army returned from Ai; very probably it was some time in the afternoon: this was done before the ark of the Lord, the symbol of the divine Presence, not in the most holy place, where that usually was, and into which Joshua might not enter, but in the tabernacle of the great court, over against where the ark was:

he and the elders of Israel; either the elders of the people in the several tribes, or rather the seventy elders, which were the sanhedrim or council, and which attended Joshua, and assisted him as such:

and put dust upon their heads; another rite or ceremony used in times of mourning and distress, and that very anciently, before Joshua's time and after, see Job 2:12; and among various nations; so when Achilles bewailed the death of Patroclus, he is represented by Homer s taking with both his hands the black earth, and pouring it on his head; so Aristippus among the Athenians is said t to sprinkle dust on his head in token of mourning on a certain account.

Gill: Jos 7:7 - And Joshua said, alas! O Lord God // wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us // would to God we had been content, and dwelt on the other side Jordan And Joshua said, alas! O Lord God,.... What a miserable and distressed condition are we in! have pity and compassion on us; who could have thought it,...

And Joshua said, alas! O Lord God,.... What a miserable and distressed condition are we in! have pity and compassion on us; who could have thought it, that this would have been our case?

wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us: who are mentioned either for the whole people of the land of Canaan; or rather, because the people of Israel were now in that part of the country which they inhabited: these words discover much weakness, diffidence, and distrust, and bear some likeness to the murmurs of the children of Israel in the wilderness; but not proceeding from that malignity of spirit theirs did, but from a concern for the good of the people and the glory of God, they are not resented by him:

would to God we had been content, and dwelt on the other side Jordan; in which he seems to cast the blame, not upon the Lord but upon himself and the people, who were not content to dwell on the other side, but were desirous of a larger and better country; and now ruin seemed to be the consequent of that covetous disposition and discontented mind.

Gill: Jos 7:8 - O Lord, what shall I say // when Israel hath turned their backs before their enemies O Lord, what shall I say,.... For the comfort and encouragement of the people of Israel, in vindication of thy power and faithfulness, and against the...

O Lord, what shall I say,.... For the comfort and encouragement of the people of Israel, in vindication of thy power and faithfulness, and against the charge of weakness in thyself, unfaithfulness to thy promises, and unkindness to thy people, brought by our enemies:

when Israel hath turned their backs before their enemies? or after they have done it; what is to be said now, this being the case? he speaks as a man confounded, and at the utmost loss how to account for the power, the providence, and promises of God.

Gill: Jos 7:9 - For the Canaanites // and all the inhabitants of the land shall hear of it // and shall environ us round // and cut off our name from the earth // and what wilt thou do unto thy great name For the Canaanites,.... Those that dwell on the east and on the west of the land, see Jos 11:3; who were one of the seven nations: and all the inha...

For the Canaanites,.... Those that dwell on the east and on the west of the land, see Jos 11:3; who were one of the seven nations:

and all the inhabitants of the land shall hear of it; of this defeat; not only the Amorites, among whom they now were, and the Canaanites before mentioned, but the Hittites, the Hivites, the Perizzites, and the Jebusites:

and shall environ us round; come with all their forces from all parts of the land, and surround us, so that there will be no escaping for us:

and cut off our name from the earth; utterly destroy us, that we shall be no more a nation and people, and the name of an Israelite no more be heard of, see Psa 83:4,

and what wilt thou do unto thy great name? this, though mentioned last, was uppermost in the heart of Joshua, and was reserved by him as his strongest argument with God to appear for them and save them; since his own glory, the glory of his perfections, his wisdom, goodness, power, truth, and faithfulness, was so much concerned in their salvation.

Gill: Jos 7:10 - And the Lord said unto Joshua, get thee up // wherefore liest thou thus upon thy face And the Lord said unto Joshua, get thee up,.... From the ground where he lay prostrate, with his face to it: this he said, not as refusing his supplic...

And the Lord said unto Joshua, get thee up,.... From the ground where he lay prostrate, with his face to it: this he said, not as refusing his supplication to him, but rather as encouraging and strengthening him; though chiefly he said this in order to instruct him, and that he might prepare for what he was to do:

wherefore liest thou thus upon thy face? in this manner, so distressed and dejected; or for this thing, as the Targum, for this defeat of the army; something else is to be done besides prayer and supplication.

Gill: Jos 7:11 - Israel hath sinned // and they have also transgressed my covenant which I commanded them // for they have even taken of the accursed thing // and have also stolen // and dissembled also // and they have put it even amongst their own stuff Israel hath sinned,.... For though one only had committed the sin, others might have known of it, and connived at it; however, there was sin committed...

Israel hath sinned,.... For though one only had committed the sin, others might have known of it, and connived at it; however, there was sin committed among them, and it must be discovered, the guilt charged, and punishment inflicted:

and they have also transgressed my covenant which I commanded them; not the law given on Mount Sinai, called the covenant, though in general that was now broken, inasmuch as they then promised to hear and obey all that the Lord should say unto them, Exo 24:7; but it particularly means the command given, Jos 6:18; that they should take nothing of that which was devoted the Lord, and thereby make the camp of Israel a curse, and trouble it; and which shows that that was not a command given by Joshua of himself, but what he had from the Lord:

for they have even taken of the accursed thing; somewhat of that which was devoted to sacred uses:

and have also stolen; taken it away, not openly, but by stealth, as being conscious they ought not to have done what they did, and so sinned both against God and their own consciences:

and dissembled also; or "lied" u; pretended they had not taken any of the accursed thing when they had; and it is probable that the people in general, each of the tribes, families, and houses, were examined by proper officers, whether they had taken any of the spoil, or not, to themselves, and they all denied they had, and he that had taken it among the rest; and perhaps was particularly asked the question, which he answered in the negative:

and they have put it even amongst their own stuff; their household stuff, mixed them with their own goods that they might not be known; or put them "in their own vessels" w, for their own use and service.

Gill: Jos 7:12 - Therefore the children of Israel could not stand before their enemies // but turned their backs before their enemies // because they were accursed // neither will I be with you any more, until ye take away the accursed thing from among you Therefore the children of Israel could not stand before their enemies,.... Being forsaken of God for the sin committed among them: but turned the...

Therefore the children of Israel could not stand before their enemies,.... Being forsaken of God for the sin committed among them:

but turned their backs before their enemies: had not courage to face them, but fled as soon as they appeared:

because they were accursed; of God for the accursed thing that had been taken, as was threatened would be their case, should they take any of it; Jos 6:18,

neither will I be with you any more, until ye take away the accursed thing from among you; that is, until they had put to death the person who had taken of the accursed thing, and made himself thereby accursed, and even all the camp of Israel; till this was done, the Lord would not be with them to protect and defend them, and give them success against their enemies.

Gill: Jos 7:13 - Up, sanctify the people // and say, sanctify yourselves against tomorrow // for thus saith the Lord God of Israel, there is an accursed thing in the midst of thee, O Israel // thou canst not stand before thine enemies, until ye take away the accursed thing from among you Up, sanctify the people,.... The word "up" not only signifies getting up from the ground on which he lay, but to bestir himself, and to be active in w...

Up, sanctify the people,.... The word "up" not only signifies getting up from the ground on which he lay, but to bestir himself, and to be active in what he would now be enjoined and directed to do, and in the first place to "sanctify the people", that is, by giving them orders to do it themselves:

and say, sanctify yourselves against tomorrow; either by some ceremonial ablutions, or by the performance of moral duties, as prayer, repentance, and good works; or rather, they were to "prepare" themselves, as the Targum and Kimchi interpret it, to get ready against the morrow, and expect to be thoroughly searched, in order to find out the person who had taken the accursed thing:

for thus saith the Lord God of Israel, there is an accursed thing in the midst of thee, O Israel; an accursed person, who had taken of what was devoted to the Lord for his own use, and so accursed:

thou canst not stand before thine enemies, until ye take away the accursed thing from among you; by putting him to death.

Gill: Jos 7:14 - In the morning therefore ye shall be brought 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 In the morning therefore ye shall be brought according to your tribes,.... One or more of every tribe, according to the number of them, were to be bro...

In the morning therefore ye shall be brought according to your tribes,.... One or more of every tribe, according to the number of them, were to be brought the next morning before Joshua and the elders of Israel, the sanhedrim and council of the nation, and very probably the tabernacle, where they assembled for this purpose:

and it shall be, that the tribe which the Lord taketh; how a tribe and so a family or household were taken is differently understood; what some of the Jewish writers say deserves no regard, as the detention of persons by the ark, or of the dulness of the stones in the Urim and Thummim: it seems best to understand the whole affair as done by casting lots x; so Josephus y and Ben Gersom; and they might in this way be said to be taken by the Lord, because the disposition of the lot is by him, Pro 16:33; now it is said, that the tribe that should be taken, as Judah was, from what follows:

shall come according to the families thereof; that is, the families in that tribe, meaning the heads of them, as Kimchi well observes; these were to come to the place where the lots were cast:

and the family which the Lord shall take shall come by households; on whatsoever family in the tribe the lot should fall, the heads of households in that family should appear and have lots cast on them: and the household which the Lord shall take shall come man by man; that household that should be taken by lot, the men thereof, the heads of the house, should come each of them and have lots east on them, that the particular man that sinned might be discovered.

Gill: Jos 7:15 - And it shall be, that he that is taken with the accursed thing shall be burnt with fire // he and all that he hath // because he hath transgressed the covenant of the Lord // and because he hath wrought folly in Israel And it shall be, that he that is taken with the accursed thing shall be burnt with fire,.... He that is taken by lot, and the accursed thing found wi...

And it shall be, that he that is taken with the accursed thing shall be burnt with fire,.... He that is taken by lot, and the accursed thing found with him, this should be the death, burning, one of the four capital punishments with the Jews: this was ordered in this case, because the city of Jericho, accursed or devoted, was burnt with fire, Jos 6:24,

he and all that he hath; the particulars of which are enumerated, Jos 7:24,

because he hath transgressed the covenant of the Lord; See Gill on Jos 7:11,

and because he hath wrought folly in Israel; as all sin and every transgression of the law is, and was the cause of Israel's turning their backs on their enemies; which, as Abarbinel says, was folly, and made the people of Israel look foolish, mean, and contemptible: the word has also the signification of a dead carcass, and may possibly have respect, to the thirty six men whose death he was the occasion of, Jos 7:5, and therefore justly ought to die himself.

Gill: Jos 7:16 - So Joshua rose up early in the morning // and brought Israel by their tribes // and the tribe of Judah was taken 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 ...

So Joshua rose up early in the morning,.... Which showed his readiness and diligence to obey the command of God; and as there was much work to do, it required that he should rise early:

and brought Israel by their tribes: before the Lord, at the tabernacle, where he and the high priest and elders attended; each tribe was thither brought by their representatives:

and the tribe of Judah was taken: either his stone in the breastplate of the high priest looked dull, as some say, or rather the lot being cast fell on that tribe.

Gill: Jos 7:17 - And he brought the family of Judah // and he took the family of the Zarhites // and he brought the family of the Zarhites man by man // and Zabdi was taken And he brought the family of Judah,.... That is, the tribe of Judah, as Kimchi and Ben Melech interpret it, z; or rather, the several families in that...

And he brought the family of Judah,.... That is, the tribe of Judah, as Kimchi and Ben Melech interpret it, z; or rather, the several families in that tribe, even the heads of them:

and he took the family of the Zarhites: which descended from Zerah the son of Judah; that was taken by lot:

and he brought the family of the Zarhites man by man; and cast lots on them:

and Zabdi was taken: that part of the family of the Zarhites which sprung from Zabdi, a son of Zerah.

Gill: Jos 7:18 - And he brought his household man by man // and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken And he brought his household man by man,.... The household of Zabdi, the heads of each house therein: and Achan, the son of Carmi, the son of Zabdi...

And he brought his household man by man,.... The household of Zabdi, the heads of each house therein:

and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken; the lot fell upon him, and he was laid hold on, and detained.

Gill: Jos 7:19 - And Joshua said unto Achan, my son // give, I pray thee, glory to the Lord God of Israel // and make confession unto him // and tell me now what thou hast done, hide it not from me And Joshua said unto Achan, my son,.... Treating him in a very humane, affectionate, and respectable manner, though so great a criminal, being a subje...

And Joshua said unto Achan, my son,.... Treating him in a very humane, affectionate, and respectable manner, though so great a criminal, being a subject of his, and of the same religion and nation:

give, I pray thee, glory to the Lord God of Israel, by acknowledging his omniscience, justice, power, truth, and faithfulness; as in his promises so in his threatenings:

and make confession unto him; of the sin he had been guilty of; this Joshua might urge, partly for his own good, who might more reasonably expect the forgiveness of his sin: so it is said in the Misnah a, whoever confesses has a part in the world to come, for so we find concerning Achan, Jos 7:19; and partly for the glory of God, this being the instance in which he is directed to give it to him; and partly on account of others, particularly the tribe, family, and household to whom he belonged, who after all might not be satisfied thoroughly that he was guilty, unless he had confessed it: according to Maimonides b, this was but a temporary law on which Achan was put to death; for, he says, our law condemns no man to death on his own confession, nor on the prophecy of a prophet, who says that he committed such a theft; and it was not on his confession, but by the order of God, determining the affair by lot, that he was put to death: the confession Joshua directs to was not what was made to man, but to God, that is, of the evil of it, and as committed against God, though the fact itself was to be owned before man, as follows:

and tell me now what thou hast done, hide it not from me; what were the particular things he had taken; the lot showed he had taken something, but what that was, as yet was unknown, and where it was; and this Joshua desires him he would inform him of and satisfy him about, and without any reserve openly declare the truth.

Gill: Jos 7:20 - And Achan answered Joshua, and said // indeed I have sinned against the Lord God of Israel // and thus and thus have I done And Achan answered Joshua, and said,.... He made a free and open confession of his sin: indeed I have sinned against the Lord God of Israel; agains...

And Achan answered Joshua, and said,.... He made a free and open confession of his sin:

indeed I have sinned against the Lord God of Israel; against him who had been so good to Israel in many instances, and particularly in delivering Jericho into their hands in so extraordinary a manner; against a law of his, respecting the spoil of that city, which sin was the more aggravated thereby; and that he had committed the sin he was taken for and charged with, he owns was a true and real fact:

and thus and thus have I done; such and such things have I taken, and in the manner as follows.

Gill: Jos 7:21 - When I saw among the spoils a goodly Babylonish garment // and two hundred shekels of silver // and a wedge of gold of fifty shekels weight // then I coveted them, and took them // and, behold, they are hid in the earth in the midst of my tent // and the silver under it When I saw among the spoils a goodly Babylonish garment,.... One, as the Targum adds, for no more was taken; a garment made of Babylonish wool, as Jar...

When I saw among the spoils a goodly Babylonish garment,.... One, as the Targum adds, for no more was taken; a garment made of Babylonish wool, as Jarchi; or a valuable garment made in Babylon, called "Shinar", for that is the word in the text, so Kimchi and Abarbinel; and Babylonian garments were in great esteem in other nations: Pliny says c Babylon was famous for garments interwoven with pictures of divers colours, and which gave name to them; and Plutarch d relates, that Cato in his great modesty, and being an enemy to luxury, having a Babylonish garment that came to him by inheritance, ordered it immediately to be sold: the Vulgate Latin version calls it a scarlet robe; and in some Jewish writings e it is interpreted, a garment of Babylonian purple, as if it only respected the colour; and purple and scarlet are sometimes promiscuously used and put for the same, see Mat 27:28; and were the colour worn by kings: and Josephus here calls it a royal garment, wholly interwoven with gold f; and some have thought it to be the garment of the king of Jericho, which is not unlikely; however, it is much more probable than that Jericho was subject to the king of Babylon, and that he had palaces in Jericho, and when he came thither was clothed with this robe, so Jarchi; as is elsewhere said g by others, that he had a deputy who resided in Jericho, who sent dates to the king of Babylon, and the king sent him gifts, among which was a garment of Shinar or Babylon:

and two hundred shekels of silver; which, if coined money, was near twenty five English pounds:

and a wedge of gold of fifty shekels weight: or a "tongue of gold" h; a plate of gold in the shape of a tongue, as Kimchi and Abarbinel; a piece of unwrought gold which weighed fifty shekels, and worth of our money about seventy five pounds, according to Brererwood i: where he saw these, and from whence he took them, is not said; according to some Jewish writers, these belonged to one of their idols; it is said k, he saw the Teraphim and the silver they offered before it, and the garment which was spread before it, and the tongue or wedge of gold in its mouth; and he desired them in his heart, and went and took them, and hid them in the midst of his tent: and the Samaritan Chronicle l makes him confess that he went into a temple in Jericho and found the above things there: and Masius conjectures that the wedge of gold was a little golden sword, with which the men of Jericho had armed their god, since an ancient poet m calls a little sword a little tongue:

then I coveted them, and took them; he is very particular in the account, and gradually proceeds in relating the temptation he was under, and the prevalence of it; it began with his eyes, which were caught with the goodliness of the garments, and the riches he saw; these affected his heart and stirred up covetous desires, which influenced and directed his hands to take them:

and, behold, they are hid in the earth in the midst of my tent; Josephus n says, he dug a deep hole or ditch in his tent, and put them there, that is, the Babylonish garment and the wedge of gold; which, as Ben Gersom gathers from Jos 7:25, was wrapped up and hid within the garment; which is not improbable, since otherwise no account is given of that:

and the silver under it; the two hundred shekels of silver lay under the garment in which was the wedge of gold, and so it lay under them both.

Gill: Jos 7:22 - So Joshua sent messengers // and they ran unto the tent // and, behold, it was hid in his tent, and the silver under it So Joshua sent messengers,.... Directly to Achan's tent, to see if it was as he had said, and to bring the things with them: and they ran unto the ...

So Joshua sent messengers,.... Directly to Achan's tent, to see if it was as he had said, and to bring the things with them:

and they ran unto the tent; either for joy that the iniquity was discovered, as Kimchi; or that none of the tribe of Judah or of Achan's family or relations should get there before them, and take them from thence and make void the lot; so Jarchi, Ben Gersom, and Abarbinel; but, no doubt, it is remarked, to show the readiness and diligence of the messengers to obey the order of Joshua:

and, behold, it was hid in his tent, and the silver under it; as Achan had said.

Gill: Jos 7:23 - And they took them out of the midst of the tent // and brought them to Joshua and to the children of Israel // and laid them out before the Lord And they took them out of the midst of the tent,.... Out of the place, hole, or pit in which they were hid: and brought them to Joshua and to the c...

And they took them out of the midst of the tent,.... Out of the place, hole, or pit in which they were hid:

and brought them to Joshua and to the children of Israel; to Joshua as the chief ruler, and to the elders and heads of the tribes assembled together:

and laid them out before the Lord; or "poured them out" o; the golden wedge, out of the garment in which it was wrapped, and the two hundred shekels of silver found under it: it seems as if these were poured or laid out separately upon the ground before the tabernacle, where the ark of the Lord was, they belonging to the spoils which were devoted to him; as well as hereby they were plainly seen by the Israelites, that these were the very things which Achan had confessed.

Gill: Jos 7:24 - And Joshua, and all Israel with him, took Achan the son of Zerah // and the silver, and the garment, and the wedge of gold // and his sons and his daughters // and his oxen, and his asses, and his sheep // and his tent, and all that he had // and they brought them unto the valley of Achor And Joshua, and all Israel with him, took Achan the son of Zerah,.... Joshua and all Israel are mentioned, to show the perfect agreement between Joshu...

And Joshua, and all Israel with him, took Achan the son of Zerah,.... Joshua and all Israel are mentioned, to show the perfect agreement between Joshua and the heads of the people in this affair of Achan, and in the nature and manner of his punishment:

and the silver, and the garment, and the wedge of gold; which, though devoted to sacred uses, yet having been converted to another's use, and made his property, was not to be employed in the service of the sanctuary, but to be burnt with him:

and his sons and his daughters; who, according to Ben Gersom, Abarbinel, and Abendana, were not brought forth to be put to death, only to be spectators of the sentence of judgment, and the execution of it, that they might keep themselves from such evil things; though, as Achan may be supposed to be a man in years, being but the fourth generation from Judah; his sons and daughters were grown up in all probability, and might be accessories in this affair; and so, as some Jewish writers remark, were worthy of death, because they saw and knew what was done, and were silent and did not declare it p; and it seems by what is said, Jos 22:20; that they died as well as Achan, since it is there said, "that man perished not alone in his iniquity"; though it may be interpreted of his substance, his cattle, perishing with him; and indeed from Jos 7:25; it seems as if none were stoned but himself, that is, of his family; no mention is made of his wife, who, if he had any, as Kimchi observes, knew nothing of the matter, it being hid from her:

and his oxen, and his asses, and his sheep; in which lay his substance, as that of the eastern people generally did:

and his tent, and all that he had; the tent he and his family dwelt in, with all the household goods in it:

and they brought them unto the valley of Achor; so called by anticipation here; for it had its name from the trouble Achan gave to Israel, and with which he was troubled himself: some render it, "they brought them up" q; and as it is more proper to descend into a valley the to go up to it, it is thought there was a mountain between the camp of Israel and this valley, so Kimchi and Ben Melech; see Hos 2:15.

Gill: Jos 7:25 - And Joshua said, why hast thou troubled us // the Lord shall trouble thee this day // and all Israel stoned him with stones // and burnt them with fire after they had stoned them with stones And Joshua said, why hast thou troubled us?.... Been the occasion of so much trouble to us, by committing this sin: the Lord shall trouble thee thi...

And Joshua said, why hast thou troubled us?.... Been the occasion of so much trouble to us, by committing this sin:

the Lord shall trouble thee this day; by the destruction of him and all that belonged to him: this is said to show that his punishment was of God, and according to his will: in the Misnah r an emphasis is laid on the phrase "this day", and it is observed,"this day thou shalt be troubled, but thou shalt not be troubled in the world to come;''suggesting that though temporal punishment was inflicted on him, yet his iniquity was forgiven, and he would be saved with an everlasting, salvation; and as it may be hoped from the ingenuous confession that he made, that he had true repentance for it, and forgiveness of it:

and all Israel stoned him with stones; hence some gather, that only Achan himself suffered death, and not his sons and daughters:

and burnt them with fire after they had stoned them with stones; which the Jewish commentators understand of his oxen, asses, and sheep; so Jarchi, Ben Gersom, and Abarbinel: likewise his tent, and household goods, the Babylonish garment, gold and silver, were burnt, and he himself also, for that is the express order, Jos 7:15; the Jews say, as particularly Jarchi observes, that he was stoned because he profaned the sabbath, it being on the sabbath day that Jericho was taken, and stoning was the punishment of the sabbath breaker, and he was burnt on the account of the accursed thing; so Abendana.

Gill: Jos 7:26 - And they raised over him a great heap of stones unto this day // wherefore the name of the place was called the valley of Achor unto this day And they raised over him a great heap of stones unto this day,.... That is, at the place where he suffered, or where they laid his ashes, they heaped ...

And they raised over him a great heap of stones unto this day,.... That is, at the place where he suffered, or where they laid his ashes, they heaped up a pile of stones over him, as a monument whereby it might be known hereafter where he was executed and was buried; and which pile continued to the writing of this history: such sort of funeral monuments were usual with the Heathens s also as well as with the Jews, see Jos 8:29; so the Lord turned from the fierceness of his anger; or the effects of it ceased; the outward face of things was altered, the dealings of God in his providence with Israel were changed; though, properly speaking, there is no change in God, nor such affections and passions in him as in man:

wherefore the name of the place was called the valley of Achor unto this day; from the trouble Achan met with, and the people of Israel on his account, see Jos 7:24; and so it was called in the days of Isaiah and Hosea, Isa 65:10; and where it is prophesied of as what should be in time to come: according to Bunting t, it was twelve miles from Jerusalem; Jerom u says it was at the north of Jericho, but Lamy w, following Bonfrerius, places it to the south; see Jos 15:7.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jos 7:1 This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon ...

NET Notes: Jos 7:2 For the location of Bethel see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: Jos 7:3 Heb “all the people for they are small.”

NET Notes: Jos 7:5 Heb “and the heart of the people melted and became water.”

NET Notes: Jos 7:6 Throwing dirt on one’s head was an outward expression of extreme sorrow (see Lam 2:10; Ezek 27:30).

NET Notes: Jos 7:7 Heb “said.”

NET Notes: Jos 7:8 Heb “turned [the] back.”

NET Notes: Jos 7:9 Heb “What will you do for your great name?”

NET Notes: Jos 7:10 Heb “Why are you falling on your face?”

NET Notes: Jos 7:11 Heb “and also they have stolen, and also they have lied, and also they have placed [them] among their items.”

NET Notes: Jos 7:12 Heb “what is set apart [to destruction by the Lord] from your midst.”

NET Notes: Jos 7:13 Heb “remove what is set apart [i.e., to destruction by the Lord] from your midst.”

NET Notes: Jos 7:14 Heb “by men.”

NET Notes: Jos 7:15 Heb “burned with fire.”

NET Notes: Jos 7:16 Heb “by tribes.”

NET Notes: Jos 7:17 Heb “and he selected Zabdi.” The Lord is the apparent subject. The LXX supports reading a passive (Niphal) form here, as does the immediat...

NET Notes: Jos 7:18 Heb “by men.”

NET Notes: Jos 7:19 Heb “give glory to.”

NET Notes: Jos 7:20 Heb “like this and like this I did.”

NET Notes: Jos 7:21 Heb “shekels.”

NET Notes: Jos 7:22 Heb “Look, [it was] hidden in his tent, and the silver was beneath it.”

NET Notes: Jos 7:23 Heb “poured out,” probably referring to the way the silver pieces poured out of their container.

NET Notes: Jos 7:24 Or “Trouble” The name is “Achor” in Hebrew, which means “disaster” or “trouble” (also in v. 26).

NET Notes: Jos 7:25 Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in...

NET Notes: Jos 7:26 Heb “to this day.” The phrase “to this day” is omitted in the LXX and may represent a later scribal addition.

Geneva Bible: Jos 7:1 But the children of Israel committed a trespass in the ( a ) accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the t...

Geneva Bible: Jos 7:2 And Joshua sent men from Jericho to ( b ) Ai, which [is] beside Bethaven, on the east side of Bethel, and spake unto them, saying, Go up and view the ...

Geneva Bible: Jos 7:5 And the ( c ) men of Ai smote of them about thirty and six men: for they chased them [from] before the gate [even] unto Shebarim, and smote them in th...

Geneva Bible: Jos 7:7 And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy...

Geneva Bible: Jos 7:9 For the Canaanites and all the inhabitants of the land shall hear [of it], and shall environ us round, and cut off our name from the earth: and what w...

Geneva Bible: Jos 7:12 Therefore the children of Israel could not stand before their enemies, [but] turned [their] backs before their enemies, because they were accursed: ne...

Geneva Bible: Jos 7:13 Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, [There is] an accursed thing in the mi...

Geneva Bible: Jos 7:15 And it shall be, [that] he that is ( h ) taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed...

Geneva Bible: Jos 7:19 And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and ( i ) make confession unto him; and tell me now what thou ...

Geneva Bible: Jos 7:21 When I saw among the spoils a goodly ( k ) Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I ...

Geneva Bible: Jos 7:24 And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the ( l ) wedge of gold, and his ( m ) sons, an...

Geneva Bible: Jos 7:25 And Joshua said, ( n ) Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fi...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Jos 7:1-12 - Achan's Sin, Israel's Defeat Joshua 7:1-12 This passage naturally parts itself into, 1. The hidden sin (Joshua 5:1); 2. The repulse by which it is punished (Joshua 5:2-5); 3. Th...

MHCC: Jos 7:1-5 - --Achan took some of the spoil of Jericho. The love of the world is that root of bitterness, which of all others is most hardly rooted up. We should tak...

MHCC: Jos 7:6-9 - --Joshua's concern for the honour of God, more than even for the fate of Israel, was the language of the Spirit of adoption. He pleaded with God. He lam...

MHCC: Jos 7:10-15 - --God awakens Joshua to inquiry, by telling him that when this accursed thing was put away, all would be well. Times of danger and trouble should be tim...

MHCC: Jos 7:16-26 - --See 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. See ...

Matthew Henry: Jos 7:1-5 - -- The story of this chapter begins with a but. The Lord was with Joshua, and his fame was noised through all that country, so the foregoing chapter ...

Matthew Henry: Jos 7:6-9 - -- 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 ...

Matthew Henry: Jos 7:10-15 - -- We have here God's answer to Joshua's address, which, we may suppose, came from the oracle over the ark, before which Joshua had prostrated himself,...

Matthew Henry: Jos 7:16-26 - -- 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...

Keil-Delitzsch: Jos 7:1 - -- At Jericho the Lord had made known to the Canaanites His great and holy name; but before Ai the Israelites were to learn that He would also sanctify...

Keil-Delitzsch: Jos 7:2-5 - -- The anger of God, which Achan had brought upon Israel, was manifested to the congregation in connection with their attempt to take Ai . This town w...

Keil-Delitzsch: Jos 7:6-7 - -- Joshua and the elders of the people were also deeply affected, not so much at the loss of thirty-six men, as because Israel, which was invincible wi...

Keil-Delitzsch: Jos 7:8-9 - -- The question which Joshua addresses to God he introduces in this way: " Pray ( בּי contracted from בּעי ), Lord, what shall I say?" to modify...

Keil-Delitzsch: Jos 7:10-15 - -- The answer of the Lord, which was addressed to Joshua directly and not through the high priest, breathed anger against the sin of Israel. The questi...

Keil-Delitzsch: Jos 7:16-18 - -- Execution of the Command . - Jos 7:16-18. Discovery of the guilty man through the lot. In Jos 7:17 we should expect "the tribe"( shebet ) or "the ...

Keil-Delitzsch: Jos 7:19 - -- When Achan had been discovered to be the criminal, Joshua charged him to give honour and praise to the Lord, and to confess without reserve what he ...

Keil-Delitzsch: Jos 7:20-21 - -- Achan then acknowledge his sin, and confessed that he had appropriated to himself from among the booty a beautiful Babylonish cloak, 200 shekels of ...

Keil-Delitzsch: Jos 7:22-23 - -- Joshua sent two messengers directly to Achan's tent to fetch the things, and when they were brought he had them laid down before Jehovah, i.e., befo...

Keil-Delitzsch: Jos 7:24-26 - -- Then Joshua and all Israel, i.e., the whole nation in the person of its heads or representatives, took Achan, together with the things which he had ...

Constable: Jos 5:13--13:1 - --C. Possession of the land 5:13-12:24 Before Israel entered the land of Canaan, God had been preparing fo...

Constable: Jos 5:13--7:1 - --1. The conquest of Jericho 5:13-6:27 5:13-15 "Despite Joshua's long military experience he had never led an attack on a fortified city that was prepar...

Constable: Jos 7:1-26 - --2. Defeat at Ai ch. 7 At Jericho, Israel learned God's strength. At Ai, she learned her own weakness. She could only conquer her enemies as she remain...

Guzik: Jos 7:1-26 - Defeat at Ai and Achan's Sin Joshua 7 - Defeat at Ai and Achan's Sin A. Defeat at Ai. 1. (1) Not all of Israel obeyed the law of the devoted things. But the children of Israel...

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Pendahuluan / Garis Besar

JFB: Joshua (Pendahuluan Kitab) JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been it...

JFB: Joshua (Garis Besar) THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18) RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7) THE COVENANT BETWEEN HER AND THEM. (J...

TSK: Joshua (Pendahuluan Kitab) The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of...

TSK: Joshua 7 (Pendahuluan Pasal) Overview Jos 7:1, The Israelites are smitten at Ai; Jos 7:6, Joshua’s complaint; Jos 7:10, God instructs him what to do; Jos 7:16, Achan is take...

Poole: Joshua (Pendahuluan Kitab) BOOK OF JOSHUA THE ARGUMENT IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , o...

Poole: Joshua 7 (Pendahuluan Pasal) CHAPTER 7 Achan takes of the accursed and devoted thing: God is angry with Israel, Jos 7:1 . Joshua sends three thousand men against Ai; they flee,...

MHCC: Joshua (Pendahuluan Kitab) Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his ...

MHCC: Joshua 7 (Pendahuluan Pasal) (Jos 7:1-5) The Israelites smitten at Ai. (Jos 7:6-9) Joshua's humiliation and prayer. (Jos 7:10-15) God instructs Joshua what to do. (Jos 7:16-26)...

Matthew Henry: Joshua (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Joshua I. We have now before us the history of the Jewish nation in this book and those tha...

Matthew Henry: Joshua 7 (Pendahuluan Pasal) More than once we have found the affairs of Israel, even when they were in the happiest posture and gave the most hopeful prospects, perplexed and ...

Constable: Joshua (Pendahuluan Kitab) Introduction Title The name of this book in Hebrew, Greek, and English comes from the ...

Constable: Joshua (Garis Besar) Outline I. The conquest of the land chs. 1-12 A. Preparations for entering Canaan chs. 1-2 ...

Constable: Joshua Joshua Bibliography Aharoni, Yohanan. "The Province-List of Judah." Vetus Testamentum 9 (1959):225-46. ...

Haydock: Joshua (Pendahuluan Kitab) INTRODUCTION. THE BOOK OF JOSUE. This book is called Josue , because it contains the history of what passed under him, and, according to the comm...

Gill: Joshua (Pendahuluan Kitab) INTRODUCTION TO JOSHUA The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the ...

Gill: Joshua 7 (Pendahuluan Pasal) INTRODUCTION TO JOSHUA 7 For the trespass of Achan the children of Israel were smitten and put to flight by the men of Ai, Jos 7:1; which gave him ...

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