mh_parser/vol_split/6 - Joshua/Chapter 7.xml

<div2 id="Jos.viii" n="viii" next="Jos.ix" prev="Jos.vii" progress="3.32%" title="Chapter VII">
<h2 id="Jos.viii-p0.1">J O S H U A</h2>
<h3 id="Jos.viii-p0.2">CHAP. VII.</h3>
<p class="intro" id="Jos.viii-p1">More than once we have found the affairs of
Israel, even when they were in the happiest posture and gave the
most hopeful prospects, perplexed and embarrassed by sin, and a
stop thereby put to the most promising proceedings. The golden
calf, the murmuring at Kadesh, and the iniquity of Peor, had broken
their measures and given them great disturbance; and in this
chapter we have such another instance of the interruption given to
the progress of their arms by sin. But it being only the sin of one
person or family, and soon expiated, the consequences were not so
mischievous as of those other sins; however it served to let them
know that they were still upon their good behaviour. We have here,
I. The sin of Achan in meddling with the accursed thing, <scripRef id="Jos.viii-p1.1" osisRef="Bible:Josh.7.1" parsed="|Josh|7|1|0|0" passage="Jos 7:1">ver. 1</scripRef>. II. The defeat of Israel
before Ai thereupon, <scripRef id="Jos.viii-p1.2" osisRef="Bible:Josh.8.2-Josh.8.5" parsed="|Josh|8|2|8|5" passage="Jos 8:2-5">ver.
2-5</scripRef>. III. Joshua's humiliation and prayer on occasion of
that sad disaster, <scripRef id="Jos.viii-p1.3" osisRef="Bible:Josh.8.6-Josh.8.9" parsed="|Josh|8|6|8|9" passage="Jos 8:6-9">ver.
6-9</scripRef>. IV. The directions God gave him for the putting
away of the guilt which had provoked God thus to contend with them,
<scripRef id="Jos.viii-p1.4" osisRef="Bible:Josh.8.10-Josh.8.15" parsed="|Josh|8|10|8|15" passage="Jos 8:10-15">ver. 10-15</scripRef>. V. The
discovery, trial, conviction, condemnation, and execution, of the
criminal, by which the anger of God was turned away, <scripRef id="Jos.viii-p1.5" osisRef="Bible:Josh.8.16-Josh.8.26" parsed="|Josh|8|16|8|26" passage="Jos 8:16-26">ver. 16-26</scripRef>. And by this story it
appears that, as the laws, so Canaan itself, "made nothing
perfect," the perfection both of holiness and peace to God's Israel
is to be expected in the heavenly Canaan only.</p>
<scripCom id="Jos.viii-p0.1_1" osisRef="Bible:Josh.7" parsed="|Josh|7|0|0|0" passage="Jos 7" type="Commentary"/>
<scripCom id="Jos.viii-p0.2_1" osisRef="Bible:Josh.7.1-Josh.7.5" parsed="|Josh|7|1|7|5" passage="Jos 7:1-5" type="Commentary"/><div class="Commentary" id="Bible:Josh.7.1-Josh.7.5">
<h4 id="Jos.viii-p1.8">The Sin of Achan. (<span class="smallcaps" id="Jos.viii-p1.9">b. c.</span> 1451.)</h4>
<p class="passage" id="Jos.viii-p2">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 <span class="smallcaps" id="Jos.viii-p2.1">Lord</span> was kindled against the children of Israel.
  2 And Joshua sent men from Jericho to Ai, which <i>is</i>
beside Beth-aven, on the east side of Beth-el, and spake unto them,
saying, Go up and view the country. And the men went up and viewed
Ai.   3 And they returned to Joshua, and said unto him, Let
not all the people go up; but let about two or three thousand men
go up and smite Ai; <i>and</i> make not all the people to labour
thither; for they <i>are but</i> few.   4 So there went up
thither of the people about three thousand men: and they fled
before the men of Ai.   5 And the men of Ai smote of them
about thirty and six men: for they chased them <i>from</i> before
the gate <i>even</i> unto Shebarim, and smote them in the going
down: wherefore the hearts of the people melted, and became as
water.</p>
<p class="indent" id="Jos.viii-p3">The story of this chapter begins with a
<i>but. The Lord was with Joshua, and his fame was noised through
all that country,</i> so the foregoing chapter ends, and it left no
room to doubt but that he would go on as he had begun <i>conquering
and to conquer.</i> He did right, and observed his orders in every
thing. <i>But the children of Israel committed a trespass,</i> and
so set God against them; and then even Joshua's name and fame, his
wisdom and courage, could do them no service. If we lose our God,
we lose our friends, who cannot help us unless God be for us. Now
here is,</p>
<p class="indent" id="Jos.viii-p4">I. Achan sinning, <scripRef id="Jos.viii-p4.1" osisRef="Bible:Josh.7.1" parsed="|Josh|7|1|0|0" passage="Jos 7:1"><i>v.</i> 1</scripRef>. Here is only a general mention
made of the sin; we shall afterwards have a more particular account
of it from his own mouth. The sin is here said to be <i>taking of
the accursed thing,</i> in disobedience to the command and in
defiance of the threatening, <scripRef id="Jos.viii-p4.2" osisRef="Bible:Josh.6.18" parsed="|Josh|6|18|0|0" passage="Jos 6:18"><i>ch.</i> vi. 18</scripRef>. In the sacking of Jericho
orders were given that they should neither spare any lives nor take
any treasure to themselves; we read not of the breach of the former
prohibition (there were none to whom they showed any mercy), but of
the latter: compassion was put off and yielded to the law, but
covetousness was indulged. The love of the world is that root of
bitterness which of all others is most hardly rooted up. Yet the
history of Achan is a plain intimation that he of all the thousands
of Israel was the only delinquent in this matter. Had there been
more in like manner guilty, no doubt we should have heard of it:
and it is strange there were no more. The temptation was strong. It
was easy to suggest what a pity it was that so many things of value
should be burnt; to what purpose is this waste? In plundering
cities, every man reckons himself entitled to what he can lay his
hands on. It was easy to promise themselves secrecy and impunity.
Yet by the grace of God such impressions were made upon the minds
of the Israelites by the ordinances of God, circumcision and the
passover, which they had lately been partakers of, and by the
providences of God which had been concerning them, that they stood
in awe of the divine precept and judgment, and generously denied
themselves in obedience to their God. And yet, though it was a
single person that sinned, the children of Israel are said <i>to
commit the trespass,</i> because one of their body did it, and he
was not as yet separated from them, nor disowned by them. They did
it, that is, by what Achan did guilt was brought upon the whole
society of which he was a member. This should be a warning to us to
take heed of sin ourselves, lest by it many be defiled or
disquieted (<scripRef id="Jos.viii-p4.3" osisRef="Bible:Heb.12.15" parsed="|Heb|12|15|0|0" passage="Heb 12:15">Heb. xii. 15</scripRef>),
and to take heed of having fellowship with sinners, and of being in
league with them, lest we share in their guilt. Many a careful
tradesman has been broken by a careless partner. And it concerns us
to watch over one another for the preventing of sin, because
others' sins may redound to our damage.</p>
<p class="indent" id="Jos.viii-p5">II. The camp of Israel suffering for the
same: <i>The anger of the Lord was kindled against Israel;</i> he
saw the offence, though they did not, and takes a course to make
them see it; for one way or other, sooner or later, secret sins
will be brought to light; and, if men enquire not after them, God
will, and with his enquiries will awaken theirs. Many a community
is under guilt and wrath and is not aware of it till the fire
breaks out: here it broke out quickly. 1. Joshua sends a detachment
to seize upon the next city that was in their way, and that was Ai.
Only 3000 men were sent, advice being brought him by his spies that
the place was inconsiderable, and needed no greater force for the
reduction of it, <scripRef id="Jos.viii-p5.1" osisRef="Bible:Josh.7.2-Josh.7.3" parsed="|Josh|7|2|7|3" passage="Jos 7:2,3"><i>v.</i> 2,
3</scripRef>. Now perhaps it was a culpable assurance, or security
rather that led them to send so small a party on this expedition;
it might also be an indulgence of the people in the love of ease,
for they will not have all <i>the people to labour thither.</i>
Perhaps the people were the less forward to go upon this expedition
because they were denied the plunder of Jericho; and these spies
were willing they should be gratified. Whereas when the town was to
be taken, though God by his own power would throw down the walls,
yet they must <i>all labour thither</i> and <i>labour there</i>
too, in walking round it. It did not bode well at all that God's
Israel began to think much of their labour, and contrived how to
spare their pains. It is required that we <i>work out our
salvation,</i> though it is <i>God that works in us.</i> It has
likewise often proved of bad consequence to make too light of an
enemy. <i>They are but few</i> (say the spies), but, as few as they
were, they were too many for them. It will awaken our care and
diligence in our Christian warfare to consider that <i>we wrestle
with principalities and powers.</i> 2. The party he sent, in their
first attack upon the town, were repulsed with some loss (<scripRef id="Jos.viii-p5.2" osisRef="Bible:Josh.7.4-Josh.7.5" parsed="|Josh|7|4|7|5" passage="Jos 7:4,5"><i>v.</i> 4, 5</scripRef>): <i>They fled before
the men of Ai,</i> finding themselves unaccountably dispirited, and
their enemies to sally out upon them with more vigour and
resolution than they expected. In their retreat they had about
thirty-six men cut off: no great loss indeed out of such a number,
but a dreadful surprise to those who had no reason to expect any
other in any attack than clear, cheap, and certain victory. And
now, as it proves, it is well there were but 3000 that fell under
this disgrace. Had the body of the army been there, they would have
been no more able to keep their ground, now they were under guilt
and wrath, than this small party, and to them the defeat would have
been much more grievous and dishonourable. However, it was bad
enough as it was, and served, (1.) To humble God's Israel, and to
teach them always to <i>rejoice with trembling. Let not him that
girdeth on the harness boast as he that putteth it off.</i> (2.) To
harden the Canaanites, and to make them the more secure
notwithstanding the terrors they had been struck with, that their
ruin, when it came, might be the more dreadful. (3.) To be an
evidence of God's displeasure against Israel, and a call to them to
<i>purge out the old leaven.</i> And this was principally intended
in their defeat. 3. The retreat of this party in disorder put the
whole camp of Israel into a fright: <i>The hearts of the people
melted,</i> not so much for the loss as for the disappointment.
Joshua had assured them that <i>the living God would without fail
drive out the Canaanites from before them,</i> <scripRef id="Jos.viii-p5.3" osisRef="Bible:Josh.3.10" parsed="|Josh|3|10|0|0" passage="Jos 3:10"><i>ch.</i> iii. 10</scripRef>. How can this event be
reconciled to that promise? To every thinking man among them it
appeared an indication of God's displeasure, and an omen of
something worse, and therefore no marvel it put them into such a
consternation; if <i>God turn to be their enemy and fight against
them,</i> what will become of them? True Israelites tremble when
God is angry.</p>
</div><scripCom id="Jos.viii-p0.3" osisRef="Bible:Josh.7.6-Josh.7.9" parsed="|Josh|7|6|7|9" passage="Jos 7:6-9" type="Commentary"/><div class="Commentary" id="Bible:Josh.7.6-Josh.7.9">
<p class="passage" id="Jos.viii-p6">6 And Joshua rent his clothes, and fell to the
earth upon his face before the ark of the <span class="smallcaps" id="Jos.viii-p6.1">Lord</span> until the eventide, he and the elders of
Israel, and put dust upon their heads.   7 And Joshua said,
Alas, O Lord <span class="smallcaps" id="Jos.viii-p6.2">God</span>, wherefore hast
thou at all brought this people over Jordan, to deliver us into the
hand of the Amorites, to destroy us? would to God we had been
content, and dwelt on the other side Jordan!   8 O Lord, what
shall I say, when Israel turneth their backs before their enemies!
  9 For the Canaanites and all the inhabitants of the land
shall hear <i>of it,</i> and shall environ us round, and cut off
our name from the earth: and what wilt thou do unto thy great
name?</p>
<p class="indent" id="Jos.viii-p7">We have here an account of the deep concern
Joshua was in upon this sad occasion. He, as a public person,
interested himself more than any other in this public loss, and is
therein an example to princes and great men, and teaches them to
lay much to heart the calamities that befal their people: he is
also a type of Christ, to whom the blood of his subjects is
precious, <scripRef id="Jos.viii-p7.1" osisRef="Bible:Ps.72.14" parsed="|Ps|72|14|0|0" passage="Ps 72:14">Ps. lxxii. 14</scripRef>.
Observe,</p>
<p class="indent" id="Jos.viii-p8">I. How he grieved: He <i>rent his
clothes</i> (<scripRef id="Jos.viii-p8.1" osisRef="Bible:Josh.7.6" parsed="|Josh|7|6|0|0" passage="Jos 7:6"><i>v.</i> 6</scripRef>),
in token of great sorrow for this public disaster, and especially a
dread of God's displeasure, which was certainly the cause of it.
Had it been but the common chance of war (as we are too apt to
express it), it would not have become a general to droop thus under
it; but, when God was angry, it was his duty and honour to feel
thus. One of the bravest soldiers that ever was owned that his
<i>flesh trembled for fear of God,</i> <scripRef id="Jos.viii-p8.2" osisRef="Bible:Ps.119.120" parsed="|Ps|119|120|0|0" passage="Ps 119:120">Ps. cxix. 120</scripRef>. As one <i>humbling himself
under the mighty had of God, he fell to the earth upon his
face,</i> not thinking it any disparagement to him to lie thus low
before the great God, to whom he directed this token of reverence,
by keeping his eye towards <i>the ark of the Lord.</i> The elders
of Israel, being interested in the cause and influenced by his
example, prostrated themselves with him, and, in token of deep
humiliation, <i>put dust upon their heads,</i> not only as
mourners, but as penitents; not doubting but it was for some sin or
other that God did thus contend with them (though they knew not
what it was), they <i>humbled themselves</i> before God, and thus
deprecated the progress of his wrath. This they continued <i>until
even-tide,</i> to show that it was not the result of a sudden
feeling, but proceeded from a deep conviction of their misery and
danger if God were any way provoked to depart from them. Joshua did
not fall foul upon his spies for their misinformation concerning
the strength of the enemy, nor upon the soldiers for their
cowardice, though perhaps both were blameworthy, but <i>his eye is
up to God;</i> for <i>is there any evil in the camp and he has not
done it?</i> His eye is upon God as displeased, and that troubles
him.</p>
<p class="indent" id="Jos.viii-p9">II. How he prayed, or pleaded rather,
humbly expostulating the case with God, not sullen, as David when
<i>the Lord had made a breach upon Uzzah,</i> but much affected;
his spirit seemed to be somewhat ruffled and discomposed, yet not
so as to be put out of frame for prayer; but, by giving vent to his
trouble in a humble address to God, he keeps his temper and it ends
well. 1. Now he wishes they had all taken up with the lot of the
two tribes on the other side Jordan, <scripRef id="Jos.viii-p9.1" osisRef="Bible:Josh.7.7" parsed="|Josh|7|7|0|0" passage="Jos 7:7"><i>v.</i> 7</scripRef>. He thinks it would have been
better to have staid there and been cut short than come hither to
be cut off. This savours too much of discontent and distrust of
God, and cannot be justified, though the surprise and
disappointment to one deeply concerned for the public interest may
in part excuse it. Those words, <i>wherefore hast thou brought us
over Jordan to destroy us?</i> are too like what the murmurers
often said (<scripRef id="Jos.viii-p9.2" osisRef="Bible:Exod.14.11-Exod.14.12 Bible:Exod.16.3 Bible:Exod.17.3 Bible:Num.14.2-Num.14.3" parsed="|Exod|14|11|14|12;|Exod|16|3|0|0;|Exod|17|3|0|0;|Num|14|2|14|3" passage="Ex 14:11,12,16:3,17:3,Nu 14:2,3">Exod. xiv. 11, 12; xvi. 3; xvii.
3; Num. xiv. 2, 3</scripRef>); but he that searches the heart knew
they came from another spirit, and therefore was not extreme to
mark what he said amiss. Had Joshua considered that this disorder
which their affairs were put into no doubt proceeded from something
amiss, which yet might easily be redressed, and all set to rights
again (as often in his predecessor's time), he would not have
spoken of it as a thing taken for granted that they were
<i>delivered into the hands of the Amorites to be destroyed.</i>
God knows what he does, though we do not; but this we may be sure
of, he never did nor ever will do us any wrong. 2. He speaks as one
quite at a loss concerning the meaning of this event (<scripRef id="Jos.viii-p9.3" osisRef="Bible:Josh.7.8" parsed="|Josh|7|8|0|0" passage="Jos 7:8"><i>v.</i> 8</scripRef>): "<i>What shall I
say,</i> what construction can I put upon it, <i>when Israel,</i>
thy own people, for whom thou hast lately done such great things
and to whom thou hast promised the full possession of this land,
when they <i>turn their backs before their enemies</i>" (their
<i>necks,</i> so the word is), "when they not only flee before
them, but fall before them, and become a prey to them? What shall
we think of the divine power? Is the Lord's arm shortened? Of the
divine promise? Is his word yea and nay? Of what God has done for
us? Shall this be all undone again and prove in vain?" Note, The
methods of Providence are often intricate and perplexing, and such
as the wisest and best of men know not what to say to; but <i>they
shall know hereafter,</i> <scripRef id="Jos.viii-p9.4" osisRef="Bible:John.13.7" parsed="|John|13|7|0|0" passage="Joh 13:7">John xiii.
7</scripRef>. 3. He pleads the danger Israel was now in of being
ruined. He gives up all for lost: "<i>The Canaanites will environ
us round,</i> concluding that now our defence having departed, and
the scales being turned in their favour, we shall soon be as
contemptible as ever we were formidable, and they will <i>cut off
our name from the earth,</i>" <scripRef id="Jos.viii-p9.5" osisRef="Bible:Josh.7.9" parsed="|Josh|7|9|0|0" passage="Jos 7:9"><i>v.</i>
9</scripRef>. Thus even good men, when things go against them a
little, are too apt to fear the worst, and make harder conclusions
than there is reason for. But his comes in here as a plea: "Lord,
let not Israel's name, which has been so dear to thee and so great
in the world, be cut off." 4. He pleads the reproach that would be
cast on God, and that if Israel were ruined his glory would suffer
by it. They will <i>cut off our name,</i> says he, yet, as if he
had corrected himself for insisting upon that, it is no great
matter (thinks he) what becomes of our little name (the cutting off
of that will be a small loss), but <i>what wilt thou do for thy
great name?</i> this he looks upon and laments as the great
aggravation of the calamity. He feared it would reflect on God, his
wisdom and power, his goodness and faithfulness; what would the
Egyptians say? Note, Nothing is more grievous to a gracious soul
than dishonour done to God's name. This also he insists upon as a
plea for the preventing of his fears and for a return of God's
favour; it is the only word in all his address that has any
encouragement in it, and he concludes with it, leaving it to this
issue, <i>Father, glorify thy name.</i> The name of God is a great
name, above every name; and, whatever happens, we ought to believe
that he will, and pray that he would, work for his own name, that
<i>this may not be polluted.</i> This should be our concern more
than any thing else. On this we must fix our eye as the end of all
our desires, and from this we must fetch our encouragement as the
foundation of all our hopes. We cannot urge a better plea than
this, Lord, <i>What wilt thou do for thy great name?</i> Let God in
all be glorified, and then welcome his whole will.</p>
</div><scripCom id="Jos.viii-p0.4" osisRef="Bible:Josh.7.10-Josh.7.15" parsed="|Josh|7|10|7|15" passage="Jos 7:10-15" type="Commentary"/><div class="Commentary" id="Bible:Josh.7.10-Josh.7.15">
<p class="passage" id="Jos.viii-p10">10 And the <span class="smallcaps" id="Jos.viii-p10.1">Lord</span>
said unto Joshua, Get thee up; wherefore liest thou thus upon thy
face?   11 Israel hath sinned, and they have also transgressed
my covenant which I commanded them: for they have even taken of the
accursed thing, and have also stolen, and dissembled also, and they
have put <i>it</i> even among their own stuff.   12 Therefore
the children of Israel could not stand before their enemies,
<i>but</i> turned <i>their</i> backs before their enemies, because
they were accursed: neither will I be with you any more, except ye
destroy the accursed from among you.   13 Up, sanctify the
people, and say, Sanctify yourselves against to morrow: for thus
saith the <span class="smallcaps" id="Jos.viii-p10.2">Lord</span> God of Israel,
<i>There is</i> an accursed thing in the midst of thee, O Israel:
thou canst not stand before thine enemies, until ye take away the
accursed thing from among you.   14 In the morning therefore
ye shall be brought according to your tribes: and it shall be,
<i>that</i> the tribe which the <span class="smallcaps" id="Jos.viii-p10.3">Lord</span>
taketh shall come according to the families <i>thereof;</i> and the
family which the <span class="smallcaps" id="Jos.viii-p10.4">Lord</span> shall take
shall come by households; and the household which the <span class="smallcaps" id="Jos.viii-p10.5">Lord</span> shall take shall come man by man.   15
And it shall be, <i>that</i> 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 <span class="smallcaps" id="Jos.viii-p10.6">Lord</span>, and because he hath wrought folly in
Israel.</p>
<p class="indent" id="Jos.viii-p11">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, <scripRef id="Jos.viii-p11.1" osisRef="Bible:Josh.7.6" parsed="|Josh|7|6|0|0" passage="Jos 7:6"><i>v.</i> 6</scripRef>. Those that desire to know the
will of God must attend with their desires upon the lively oracles,
and wait at wisdom's gates for wisdom's dictates, <scripRef id="Jos.viii-p11.2" osisRef="Bible:Prov.8.34" parsed="|Prov|8|34|0|0" passage="Pr 8:34">Prov. viii. 34</scripRef>. And let those that
find themselves under the tokens of God's displeasure never
complain <i>of</i> him, but complain <i>to</i> him, and they shall
receive an answer of peace. The answer came immediately, <i>while
he was yet speaking</i> (<scripRef id="Jos.viii-p11.3" osisRef="Bible:Isa.65.24" parsed="|Isa|65|24|0|0" passage="Isa 65:24">Isa. lxv.
24</scripRef>), as that to Daniel, <scripRef id="Jos.viii-p11.4" osisRef="Bible:Dan.9.20" parsed="|Dan|9|20|0|0" passage="Da 9:20">Dan.
ix. 20</scripRef>, &amp;c.</p>
<p class="indent" id="Jos.viii-p12">I. God encourages Joshua against his
present despondencies, and the black and melancholy apprehensions
he had of the present posture of Israel's affairs (<scripRef id="Jos.viii-p12.1" osisRef="Bible:Josh.7.10" parsed="|Josh|7|10|0|0" passage="Jos 7:10"><i>v.</i> 10</scripRef>): "<i>Get thee up,</i>
suffer not thy spirits to droop and sink thus; <i>wherefore liest
thou thus upon thy face?</i>" No doubt Joshua did well to humble
himself before God, and mourn as he did, under the tokens of his
displeasure; but now God told him it was enough, he would not have
him continue any longer in that melancholy posture, for God
delights not in the grief of penitents when they afflict their
souls further than as it qualifies them for pardon and peace; the
days even of that mourning must be ended. <i>Arise, shake thyself
from the dust,</i> <scripRef id="Jos.viii-p12.2" osisRef="Bible:Isa.53.2" parsed="|Isa|53|2|0|0" passage="Isa 53:2">Isa. liii.
2</scripRef>. Joshua continued his mourning <i>till eventide</i>
(<scripRef id="Jos.viii-p12.3" osisRef="Bible:Josh.7.6" parsed="|Josh|7|6|0|0" passage="Jos 7:6"><i>v.</i> 6</scripRef>), so late that
they could do nothing that night towards the discovery of the
criminal, but were forced to put it off till next morning. Daniel
(<scripRef id="Jos.viii-p12.4" osisRef="Bible:Dan.9.21" parsed="|Dan|9|21|0|0" passage="Da 9:21">Dan. ix. 21</scripRef>), and Ezra
(<scripRef id="Jos.viii-p12.5" osisRef="Bible:Ezra.9.5-Ezra.9.6" parsed="|Ezra|9|5|9|6" passage="Ezr 9:5,6">Ezra ix. 5, 6</scripRef>), continued
their mourning only <i>till the time of the evening sacrifice;</i>
that revived them both: but Joshua went past that time, and
therefore is thus roused: "<i>Get thee up,</i> do not lie all night
there." Yet we find that Moses fell down before the Lord forty days
and forty nights, to make intercession for Israel, <scripRef id="Jos.viii-p12.6" osisRef="Bible:Deut.9.18" parsed="|Deut|9|18|0|0" passage="De 9:18">Deut. ix. 18</scripRef>. Joshua must get up
because he has other work to do than to lie there; the accursed
thing must be discovered and cast out, and the sooner the better;
Joshua is the man that must do it, and therefore it is time for him
to lay aside his mourning weeds, and put on his judge's robes, and
<i>clothe himself with zeal as a cloak.</i> Weeping must not hinder
sowing, nor one duty of religion jostle out another. Every thing is
beautiful in its season. Shechaniah perhaps had an eye to this in
what he said to Ezra upon a like occasion. See <scripRef id="Jos.viii-p12.7" osisRef="Bible:Ezra.10.2-Ezra.10.4" parsed="|Ezra|10|2|10|4" passage="Ezr 10:2-4">Ezra x. 2-4</scripRef>.</p>
<p class="indent" id="Jos.viii-p13">II. He informs him of the true and only
cause of this disaster, and shows him wherefore he contended with
them (<scripRef id="Jos.viii-p13.1" osisRef="Bible:Josh.7.11" parsed="|Josh|7|11|0|0" passage="Jos 7:11"><i>v.</i> 11</scripRef>):
<i>Israel hath sinned.</i> "Think not that God's mind is changed,
his arm shortened, or his promise about to fail; no, it is sin, it
is sin, that great mischief-maker, that has stopped the current of
divine favours and has made this breach upon you." The sinner is
not named, though the sin is described, but it is spoken of as the
act of Israel in general, till they have fastened it upon the
particular person, and their <i>godly sorrow</i> have so wrought a
<i>clearing of themselves,</i> as theirs did, <scripRef id="Jos.viii-p13.2" osisRef="Bible:2Cor.7.11" parsed="|2Cor|7|11|0|0" passage="2Co 7:11">2 Cor. vii. 11</scripRef>. Observe how the sin is here
made to appear exceedingly sinful. 1. <i>They have transgressed my
covenant,</i> an express precept with a penalty annexed to it. It
was agreed that God should have all the spoil of Jericho, and they
should have the spoil of the rest of the cities of Canaan; but, in
robbing God of his part, they <i>transgressed this covenant.</i> 2.
<i>They have even taken of the devoted thing,</i> in contempt of
the curse which was so solemnly denounced against him that should
dare to break in upon God's property, as if that curse had nothing
in it formidable. 3. They <i>have also stolen;</i> they did it
clandestinely, as if they could conceal it from the divine
omniscience, and they were ready to say, <i>The Lord shall not
see,</i> or will not miss so small a matter out of so great a
spoil. Thus <i>thou thoughtest I was altogether such a one as
thyself.</i> 4. They have <i>dissembled</i> also. Probably, when
the action was over, Joshua called all the tribes, and asked them
whether they had faithfully disposed of the spoil according to the
divine command, and charged them, if they knew of any
transgression, that they should discover it, but Achan joined with
the rest in a general protestation of innocency, and kept his
countenance, like the adulterous woman that <i>eats and wipes her
mouth, and says, I have done no wickedness.</i> Nay, 5. They have
put the accursed thing <i>among their own goods,</i> as if they had
as good a title to that as to any thing they have, never expecting
to be called to an account, nor designing to make restitution. All
this Joshua, though a wise and vigilant ruler, knew nothing of,
till God told him, who knows all the secret wickedness that is in
the world, which men know nothing of. God could at this time have
told him who the person was that had done this thing, but he does
not, (1.) To exercise the zeal of Joshua and Israel, in searching
out the criminal. (2.) To give the sinner himself space to repent
and make confession. Joshua no doubt proclaimed it immediately
throughout the camp that there was such a transgression committed,
upon which, if Achan had surrendered himself, and penitently owned
his guilt, and prevented the scrutiny, who knows but he might have
had the benefit of that law which accepted of a trespass-offering,
with restitution, from those that had <i>sinned through ignorance
in the holy things of the law?</i> <scripRef id="Jos.viii-p13.3" osisRef="Bible:Lev.5.15-Lev.5.16" parsed="|Lev|5|15|5|16" passage="Le 5:15,16">Lev. v. 15, 16</scripRef>. But Achan never discovering
himself till the lot discovered him evidenced the hardness of his
heart, and therefore he found no mercy.</p>
<p class="indent" id="Jos.viii-p14">III. He awakens him to enquire further into
it, by telling him, 1. That this was the only ground for the
controversy God had with them, this, and nothing else; so that when
this accursed thing was put away he needed not fear, all would be
well, the stream of their successes, when this one obstruction was
removed, would run as strong as ever. 2. That if this accursed
thing were not destroyed they could not expect the return of God's
gracious presence; in plain terms, <i>neither will I be with you
any more as</i> I have been, <i>except you destroy the
accursed,</i> that is, the accursed person, who is made so by the
accursed thing. That which is accursed will be destroyed; and those
whom God has entrusted to bear the sword bear it in vain if they
make it not a terror to that wickedness which brings these
judgments of God on a land. By personal repentance and reformation,
we destroy the accursed thing in our own hearts, and, unless we do
this, we must never expect the favour of the blessed God. Let all
men know that it is nothing but sin that separates between them and
God, and, if it be not sincerely repented of and forsaken, it will
separate eternally.</p>
<p class="indent" id="Jos.viii-p15">IV. He directs him in what method to make
this enquiry and prosecution. 1. He must <i>sanctify the
people,</i> now over-night, that is, as it is explained, he must
command them to <i>sanctify themselves,</i> <scripRef id="Jos.viii-p15.1" osisRef="Bible:Josh.7.13" parsed="|Josh|7|13|0|0" passage="Jos 7:13"><i>v.</i> 13</scripRef>. And what can either magistrates
or ministers do more towards sanctification? They must put
themselves into a suitable frame to appear before God and submit to
the divine scrutiny, must examine themselves, now that God was
coming to examine them, must <i>prepare to meet their God.</i> They
were called to sanctify themselves when they were to <i>receive the
divine law</i> (<scripRef id="Jos.viii-p15.2" osisRef="Bible:Exod.19.1-Exod.19.25" parsed="|Exod|19|1|19|25" passage="Ex 19:1-25">Exod.
xix.</scripRef>), and now also when they were to <i>come under the
divine judgment;</i> for in both God is to be attended with the
utmost reverence. "There is <i>an accursed thing in the midst of
you,</i> and therefore <i>sanctify yourselves,</i>" that is, Let
all that are innocent be able to clear themselves, and be the more
careful to cleanse themselves. The sin of others may be improved by
us as furtherances of our sanctification, as the scandal of the
incestuous Corinthian occasioned a blessed reformation in that
church, <scripRef id="Jos.viii-p15.3" osisRef="Bible:2Cor.7.11" parsed="|2Cor|7|11|0|0" passage="2Co 7:11">2 Cor. vii. 11</scripRef>. 2.
He must bring them all under the scrutiny of the lot (<scripRef id="Jos.viii-p15.4" osisRef="Bible:Josh.7.14" parsed="|Josh|7|14|0|0" passage="Jos 7:14"><i>v.</i> 14</scripRef>); the tribe which the
guilty person was of should first be discovered by lot, then the
family, then the household, and last of all the person. The
conviction came upon him thus gradually that he might have some
space given him to come in and surrender himself; for God is <i>not
willing that any should perish, but that all should come to
repentance.</i> Observe, The Lord is said to take the tribe, and
family, and household, on which the lot fell, because <i>the
disposal of the lot is of the Lord,</i> and, however casual it
seems, is under the direction of infinite wisdom and justice; and
to show that when the sin of sinners finds them out God is to be
acknowledged in it; it is he that seizes them, and the arrests are
in his name. <i>God hath found out the iniquity of thy
servants,</i> <scripRef id="Jos.viii-p15.5" osisRef="Bible:Gen.44.16" parsed="|Gen|44|16|0|0" passage="Ge 44:16">Gen. xliv.
16</scripRef>. It is also intimated with what a certain and
unerring judgment the righteous God does and will distinguish
between the innocent and the guilty, so that though for a time they
seem involved in the same condemnation, as the whole tribe did when
it was first taken by the lot, yet he who has his fan in his hand
will effectually provide for the <i>taking out of the precious from
the vile;</i> so that though the righteous be of the same tribe,
and family, and household, with the wicked, yet they shall never be
treated <i>as the wicked,</i> <scripRef id="Jos.viii-p15.6" osisRef="Bible:Gen.18.25" parsed="|Gen|18|25|0|0" passage="Ge 18:25">Gen.
xviii. 25</scripRef>. 3. When the criminal was found out he must be
put to death <i>without mercy</i> (<scripRef id="Jos.viii-p15.7" osisRef="Bible:Heb.10.28" parsed="|Heb|10|28|0|0" passage="Heb 10:28">Heb. x. 28</scripRef>), and with all the expressions of
a holy detestation, <scripRef id="Jos.viii-p15.8" osisRef="Bible:Josh.7.15" parsed="|Josh|7|15|0|0" passage="Jos 7:15"><i>v.</i>
15</scripRef>. He and all that he has must be burnt with fire, that
there might be no remainders of the accursed thing among them; and
the reason given for this severe sentence is because the criminal
has, (1.) Given a great affront to God: He has <i>transgressed the
covenant of the Lord,</i> who is jealous particularly for the
honour of the holy covenant. (2.) He has done a great injury to the
church of God: He has <i>wrought folly in Israel,</i> has shamed
that nation which is looked upon by all its neighbours to be a
<i>wise and understanding people,</i> has infected that nation
which is sanctified to God, and troubled that nation of which he is
the protector. These being crimes so heinous in their nature, and
of such pernicious consequence and example, the execution, which
otherwise would have come under the imputation of cruelty, is to be
applauded as a piece of necessary justice. It was <i>sacrilege;</i>
it was invading God's rights, alienating his property, and
converting to a private use that which was devoted to his glory and
appropriated to the service of his sanctuary—this was the crime to
be thus severely punished, for warning to all people in all ages to
take heed how they rob God.</p>
</div><scripCom id="Jos.viii-p0.5" osisRef="Bible:Josh.7.16-Josh.7.26" parsed="|Josh|7|16|7|26" passage="Jos 7:16-26" type="Commentary"/><div class="Commentary" id="Bible:Josh.7.16-Josh.7.26">
<h4 id="Jos.viii-p15.10">Achan's Arraignment; Achan's Confession; The
Execution of Achan. (<span class="smallcaps" id="Jos.viii-p15.11">b. c.</span> 1451.)</h4>
<p class="passage" id="Jos.viii-p16">16 So Joshua rose up early in the morning, and
brought Israel by their tribes; and the tribe of Judah was taken:
  17 And he brought the family of Judah; and he took the
family of the Zarhites: and he brought the family of the Zarhites
man by man; and Zabdi was taken:   18 And he brought his
household man by man; and Achan, the son of Carmi, the son of
Zabdi, the son of Zerah, of the tribe of Judah, was taken.  
19 And Joshua said unto Achan, My son, give, I pray thee, glory to
the <span class="smallcaps" id="Jos.viii-p16.1">Lord</span> God of Israel, and make
confession unto him; and tell me now what thou hast done; hide
<i>it</i> not from me.   20 And Achan answered Joshua, and
said, Indeed I have sinned against the <span class="smallcaps" id="Jos.viii-p16.2">Lord</span> God of Israel, and thus and thus have I
done:   21 When I saw among the spoils a goodly Babylonish
garment, and two hundred shekels of silver, and a wedge of gold of
fifty shekels weight, then I coveted them, and took them; and,
behold, they <i>are</i> hid in the earth in the midst of my tent,
and the silver under it.   22 So Joshua sent messengers, and
they ran unto the tent; and, behold, <i>it was</i> hid in his tent,
and the silver under it.   23 And they took them out of the
midst of the tent, and brought them unto Joshua, and unto all the
children of Israel, and laid them out before the <span class="smallcaps" id="Jos.viii-p16.3">Lord</span>.   24 And Joshua, and all Israel with
him, took Achan the son of Zerah, and the silver, and the garment,
and the wedge of gold, and his sons, and his daughters, and his
oxen, and his asses, and his sheep, and his tent, and all that he
had: and they brought them unto the valley of Achor.   25 And
Joshua said, Why hast thou troubled us? the <span class="smallcaps" id="Jos.viii-p16.4">Lord</span> shall trouble thee this day. And all Israel
stoned him with stones, and burned them with fire, after they had
stoned them with stones.   26 And they raised over him a great
heap of stones unto this day. So the <span class="smallcaps" id="Jos.viii-p16.5">Lord</span> turned from the fierceness of his anger.
Wherefore the name of that place was called, The valley of Achor,
unto this day.</p>
<p class="indent" id="Jos.viii-p17">We have in these verses,</p>
<p class="indent" id="Jos.viii-p18">I. The discovery of Achan by the lot, which
proved a perfect lot, though it proceeded gradually. Though we may
suppose that Joshua slept the better, and with more ease and
satisfaction, when he knew the worst of the disease of that body of
which, under God, he was the head, and was put into a certain
method of cure, yet <i>he rose up early in the morning</i>
(<scripRef id="Jos.viii-p18.1" osisRef="Bible:Josh.7.16" parsed="|Josh|7|16|0|0" passage="Jos 7:16"><i>v.</i> 16</scripRef>), so much was
his heart upon it, to put away the accursed thing. We have found
Joshua upon other occasions an early riser; here it shows his zeal
and vehement desire to see Israel restored to the divine favour. In
the scrutiny observe, 1. That the guilty tribe was that of Judah,
which was, and was to be, of all the tribes, the most honourable
and illustrious; this was an alloy to their dignity, and might
serve as a check to their pride: many there were who were its
glories, but here was one that was its reproach. Let not the best
families think it strange if there be those found in them, and
descending from them, that prove their grief and shame. Judah was
to have the first and largest lot in Canaan; the more inexcusable
is one of that tribe it, not content to wait for his own share, he
break in upon God's property. The Jews' tradition is that when the
tribe of Judah was taken the valiant men of that tribe drew their
swords, and professed they would not sheathe them again till they
saw the criminal punished and themselves cleared who knew their own
innocency. 2. That the guilty person was at length fastened upon,
and the language of the lot was, <i>Thou art the man,</i> <scripRef id="Jos.viii-p18.2" osisRef="Bible:Josh.7.18" parsed="|Josh|7|18|0|0" passage="Jos 7:18"><i>v.</i> 18</scripRef>. It was strange that
Achan, being conscious to himself of guilt, when he saw the lot
come nearer and nearer to him, had not either the wit to make an
escape or the grace to make a confession; but <i>his heart was
hardened through the deceitfulness of sin,</i> and it proved to be
<i>to his own destruction.</i> We may well imagine how his
countenance changed, and what horror and confusion seized him when
he was singled out as the delinquent, when the eyes of all Israel
were fastened upon him, and every one was ready to say, <i>Have we
found thee, O our enemy?</i> See here, (1.) The folly of those that
promise themselves secrecy in sin: the righteous God has many ways
of bringing to light the hidden works of darkness, and so bringing
to shame and ruin those that continue their fellowship with those
unfruitful works. <i>A bird of the air,</i> when God pleases, shall
<i>carry the voice,</i> <scripRef id="Jos.viii-p18.3" osisRef="Bible:Eccl.10.20" parsed="|Eccl|10|20|0|0" passage="Ec 10:20">Eccl. x.
20</scripRef>. See <scripRef id="Jos.viii-p18.4" osisRef="Bible:Ps.94.7" parsed="|Ps|94|7|0|0" passage="Ps 94:7">Ps. xciv.
7</scripRef>, &amp;c. (2.) How much it is our concern, when God is
contending with us, to find out what the cause of action is, what
the particular sin is, that, like Achan, troubles our camp. We must
thus examine ourselves and carefully review the records of
conscience, that we may find out the accursed thing, and pray
earnestly with holy Job, <i>Lord, show me wherefore thou contendest
with me.</i> Discover the traitor and he shall be no longer
harboured.</p>
<p class="indent" id="Jos.viii-p19">II. His arraignment and examination,
<scripRef id="Jos.viii-p19.1" osisRef="Bible:Josh.7.19" parsed="|Josh|7|19|0|0" passage="Jos 7:19"><i>v.</i> 19</scripRef>. Joshua sits
judge, and, though abundantly satisfied of his guilt by the
determination of the lot, yet urges him to make a penitent
confession, that his soul might be saved by it in the other world,
though he could not give him any encouragement to hope that he
should save his life by it. Observe, 1. How he accosts him with the
greatest mildness and tenderness that could be, like a true
disciple of Moses. He might justly have called him "thief," and
"rebel," "Raca," and "thou fool," but he call him "son;" he might
have adjured him to confess, as the high priest did our blessed
Saviour, or threatened him with the torture to extort a confession,
but for love's sake he rather beseeches him: <i>I pray thee make
confession.</i> This is an example to all not to insult over those
that are in misery, though they have brought themselves into it by
their own wickedness, but to treat even offenders with the spirit
of meekness, not knowing, what we ourselves should have been and
done if God had put us into the hands of our own counsels. It is
likewise an example to magistrates, in executing justice, to govern
their own passions with a strict and prudent hand, and never suffer
themselves to be transported by them into any indecencies of
behaviour or language, no, not towards those that have given the
greatest provocations. <i>The wrath of man worketh not the
righteousness of God.</i> Let them remember <i>the judgment is
God's, who is Lord of his anger.</i> This is the likeliest method
of bringing offenders to repentance. 2. What he wishes him to do,
to confess the fact, to confess it to God, the party offended by
the crime; Joshua was to him in god's stead, so that in confessing
to him he confessed to God. Hereby he would satisfy Joshua and the
congregation concerning that which was laid to his charge; his
confession would also be an evidence of his repentance, and a
warning to others to take heed of sinning after the similitude of
his transgression: but that which Joshua aims at herein is that God
might be honoured by it, as the Lord, the God of infinite knowledge
and power, from whom no secrets are hid; and as the God of Israel,
who, as he does particularly resent affronts given to his Israel,
so he does the affronts given him by Israel. Note, In confessing
sin, as we take shame to ourselves, so we give glory to God as
righteous God, owning him justly displeased with us, and as a good
God, who will not improve our confessions as evidences against us,
but is faithful and just to forgive when we are brought to own that
he would be faithful and just if he should punish. By sin we have
injured God in his honour. Christ by his death has made
satisfaction for the injury; but it is required that we by
repentance show our good will to his honour, and, as far as in us
lies, give glory to him. Bishop Patrick quotes the Samaritan
chronicle, making Joshua to say here to Achan, <i>Lift up thy eyes
to the king of heaven and earth, and acknowledge that nothing can
be hidden from him who knoweth the greatest secrets.</i></p>
<p class="indent" id="Jos.viii-p20">III. His confession, which now at last,
when he saw it was to no purpose to conceal his crime, was free and
ingenuous enough, <scripRef id="Jos.viii-p20.1" osisRef="Bible:Josh.7.20-Josh.7.21" parsed="|Josh|7|20|7|21" passage="Jos 7:20,21"><i>v.</i> 20,
21</scripRef>. Here is, 1. A penitent acknowledgment of fault.
"Indeed I have sinned; what I am charged with is too true to be
denied and too bad to be excused. I own it, I lament it; the Lord
is righteous in bringing it to light, for indeed I have sinned."
This is the language of a penitent that is sick of his sin, and whose
conscience is loaded with it. "I have nothing to accuse any one
else of, but a great deal to say against myself; it is with me that
the accursed thing is found; I am the man who has <i>perverted that
which was right and it profited me not.</i>" And that wherewith he
aggravates the sin is that it was committed <i>against the Lord God
of Israel.</i> He was himself an Israelite, a sharer with the rest
of that exalted nation in their privileges, so that, in offending
<i>the God of Israel,</i> he offended his own God, which laid him
under the guilt of the basest treachery and ingratitude imaginable.
2. A particular narrative of the fact: <i>Thus and thus have I
done.</i> God had told Joshua in general that a part of the devoted
things was alienated, but is to him to draw from Achan an account
of the particulars; for, one way or other, God will make sinners'
<i>own tongues to fall upon them</i> (<scripRef id="Jos.viii-p20.2" osisRef="Bible:Ps.64.8" parsed="|Ps|64|8|0|0" passage="Ps 64:8">Ps. lxiv. 8</scripRef>); if ever he bring them to
repentance, they will be their own accusers, and their awakened
consciences will be instead of a thousand witnesses. Note, It
becomes penitents, in the confession of their sins to God, to be
very particular; not only, "I have sinned," but, "In this and that
instance I have sinned," reflecting with regret upon all the steps
that led to the sin and all the circumstances that aggravated it
and made it exceedingly sinful: <i>thus and thus have I done.</i>
He confesses, (1.) To the things taken. In plundering a house in
Jericho he found a goodly Babylonish garment; the word signifies a
robe, such as princes wore when they appeared in state, probably it
belonged to the King of Jericho; it was far fetched, as we
translate it, from Babylon. A garment of divers colours, so some
render it. Whatever it was, in his eyes it made a very glorious
show. "A thousand pities" (thinks Achan) "that it should be burnt;
then it will do nobody any good; if I take it for myself, it will
serve me many a year for my best garment." Under these pretences,
he makes bold with this first, and things it no harm to save it
from the fire; but, his hand being thus in, he proceeds to take a
bag of money, <i>two hundred shekels,</i> that is one hundred
ounces of silver, and a <i>wedge of gold</i> which weighed
<i>fifty shekels,</i> that is twenty-five ounces. He could not
plead that, in taking these, he saved them <i>from the fire</i>
(for the <i>silver and gold</i> were to be laid up in <i>the
treasury</i>); but those that make a slight excuse to serve in
daring to commit one sin will have their hearts so hardened by it
that they will venture upon the next without such an excuse; for
the way of sin is downhill. See what a peer prize it was for which
Achan ran this desperate hazard, and what an unspeakable loser he
was by the bargain. See <scripRef id="Jos.viii-p20.3" osisRef="Bible:Matt.16.26" parsed="|Matt|16|26|0|0" passage="Mt 16:26">Matt. xvi.
26</scripRef>. (2.) He confesses the manner of taking them. [1.]
The sin began in the eye. He saw these fine things, as Eve saw the
forbidden fruit, and was strangely charmed with the sight. See what
comes of suffering the heart to walk after the eyes, and what need
we have to make this covenant with our eyes, that if they wander
they shall be sure to weep for it. <i>Look not thou upon the wine
that is red,</i> upon the woman that is fair; close the right eye
that thus offense thee, to prevent the necessity of plucking it
out, and casting it from thee, <scripRef id="Jos.viii-p20.4" osisRef="Bible:Matt.5.28-Matt.5.29" parsed="|Matt|5|28|5|29" passage="Mt 5:28,29">Matt.
v. 28, 29</scripRef>. [2.] It proceeded out of the heart. He owns,
<i>I coveted them.</i> Thus lust conceived and brought forth this
sin. Those that would be kept from sinful actions must mortify and
check in themselves sinful desires, particularly the desire of
worldly wealth, which we more particularly call
<i>covetousness.</i> O what a world of evil is the love money the
root of! Had Achan looked upon these things with an eye of faith,
he would have seen them accursed things, and would have dreaded
them, but, looking upon them with an eye of sense only, he saw them
goodly things, and coveted them. It was not the looking, but the
lusting that ruined him. [3.] When he had committed it he was very
industrious to conceal it. Having taken of the forbidden treasures,
fearing lest any search should be made for prohibited goods, he
<i>hid them in the earth,</i> as one that resolved to keep what he
had gotten, and never to make restitution. Thus does Achan confess
the whole matter, that God might be justified in the sentence
passed upon him. See the <i>deceitfulness of sin;</i> that which is
pleasing in the commission is bitter in the reflection; at the last
it bites like a serpent. Particularly, see what comes of ill-gotten
goods, and how those will be cheated that rob God. <scripRef id="Jos.viii-p20.5" osisRef="Bible:Job.20.15" parsed="|Job|20|15|0|0" passage="Job 20:15">Job xx. 15</scripRef>, <i>He hath swallowed
down riches, and he shall vomit them up again.</i></p>
<p class="indent" id="Jos.viii-p21">IV. His conviction. God had convicted him
by the lot; he had convicted himself by his own confession; but,
that no room might be left for the most discontented Israelite to
object against the process, Joshua has him further convicted by the
searching of his tent, in which the goods were found which he
confessed to. Particular notice is taken of the haste which the
messengers made that were sent to search: They <i>ran to the
tent</i> (<scripRef id="Jos.viii-p21.1" osisRef="Bible:Josh.7.22" parsed="|Josh|7|22|0|0" passage="Jos 7:22"><i>v.</i> 22</scripRef>),
not only to show their readiness to obey Joshua's orders, but to
show how uneasy they were till the camp was cleared of the accursed
thing, that they might regain the divine favour. Those that feel
themselves under wrath find themselves concerned not to defer the
putting away of sin. Delays are dangerous, and it is not time to
trifle. When the stolen goods were brought they were <i>laid out
before the Lord</i> (<scripRef id="Jos.viii-p21.2" osisRef="Bible:Josh.7.23" parsed="|Josh|7|23|0|0" passage="Jos 7:23"><i>v.</i>
23</scripRef>), that all Israel might see how plain the evidence
was against Achan, and might adore the strictness of God's
judgments in punishing so severely the stealing of such small
things, and yet the justice of his judgments in maintaining his
right to devoted things, and might be afraid of ever offending in
the like kind. In laying them out before the Lord they acknowledged
his title to them, and waited to receive his directions concerning
them. Note, Those that think to put a cheat upon God do but deceive
themselves; what is taken from him he will recover (<scripRef id="Jos.viii-p21.3" osisRef="Bible:Hos.2.9" parsed="|Hos|2|9|0|0" passage="Ho 2:9">Hos. ii. 9</scripRef>) and he will be a loser by
no man at last.</p>
<p class="indent" id="Jos.viii-p22">V. His condemnation. Joshua passes sentence
upon him (<scripRef id="Jos.viii-p22.1" osisRef="Bible:Josh.7.25" parsed="|Josh|7|25|0|0" passage="Jos 7:25"><i>v.</i> 25</scripRef>):
<i>Why hast thou troubled us?</i> There is the ground of the
sentence. <i>O, how much hast thou troubled us!</i> so some read
it. He refers to what was said when the warning was given not to
meddle with the accursed thing (<scripRef id="Jos.viii-p22.2" osisRef="Bible:Josh.6.18" parsed="|Josh|6|18|0|0" passage="Jos 6:18"><i>ch.</i> vi. 18</scripRef>), <i>lest you make the camp
of Israel a curse and trouble it.</i> Note, Sin is a very
troublesome thing, not only to the sinner himself, but to all about
him. <i>He that is greedy of gain,</i> as Achan was, <i>troubles
his own house</i> (<scripRef id="Jos.viii-p22.3" osisRef="Bible:Prov.15.27" parsed="|Prov|15|27|0|0" passage="Pr 15:27">Prov. xv.
27</scripRef>) and all the communities he belongs to. Now (says
Joshua) <i>God shall trouble thee.</i> See why Achan was so
severely dealt with, not only because he had robbed God, but
because he had troubled Israel; over his head he had (as it were)
this accusation written, "Achan, <i>the troubler of Israel,</i>" as
Ahab, <scripRef id="Jos.viii-p22.4" osisRef="Bible:1Kgs.18.18" parsed="|1Kgs|18|18|0|0" passage="1Ki 18:18">1 Kings xviii. 18</scripRef>.
This therefore is his doom: <i>God shall trouble thee.</i> Note,
the righteous God will certainly <i>recompense tribulation to those
that trouble</i> his people, <scripRef id="Jos.viii-p22.5" osisRef="Bible:2Thess.1.6" parsed="|2Thess|1|6|0|0" passage="2Th 1:6">2 Thess.
i. 6</scripRef>. Those that are troublesome shall be troubled. Some
of the Jewish doctors, from that word which determines the
troubling of him to <i>this day,</i> infer that therefore he should
not be troubled in the world to come; the flesh was destroyed that
spirit might be saved, and, if so, the dispensation was really less
severe than it seemed. In the description both of his sin and of
his punishment, by the trouble that was in both, there is a plain
allusion to his name Achan, or, as he is called, <scripRef id="Jos.viii-p22.6" osisRef="Bible:1Chr.2.7" parsed="|1Chr|2|7|0|0" passage="1Ch 2:7">1 Chron. ii. 7</scripRef>, <i>Achar,</i> which signifies
<i>trouble.</i> He did too much answer his name.</p>
<p class="indent" id="Jos.viii-p23">VI. His execution. No reprieve could be
obtained; a gangrened member must be cut off immediately. When he
is proved to be an anathema, and the troubler of the camp, we may
suppose all the people cry out against him, <i>Away with him, away
with him! Stone him, stone him!</i> Here is,</p>
<p class="indent" id="Jos.viii-p24">1. The place of execution. They brought him
out of the camp, in token of their putting <i>far from them that
wicked person,</i> <scripRef id="Jos.viii-p24.1" osisRef="Bible:1Cor.5.13" parsed="|1Cor|5|13|0|0" passage="1Co 5:13">1 Cor. v.
13</scripRef>. When our Lord Jesus was made a curse for us, that by
his trouble we might have peace, he suffered as an accursed thing
<i>without the gate,</i> bearing our reproach, <scripRef id="Jos.viii-p24.2" osisRef="Bible:Heb.13.12-Heb.13.13" parsed="|Heb|13|12|13|13" passage="Heb 13:12,13">Heb. xiii. 12, 13</scripRef>. The execution was at a
distance, that the camp which was disturbed by Achan's sin might
not be defiled by his death.</p>
<p class="indent" id="Jos.viii-p25">2. The persons employed in his execution.
It was the act of all Israel, <scripRef id="Jos.viii-p25.1" osisRef="Bible:Josh.7.24-Josh.7.25" parsed="|Josh|7|24|7|25" passage="Jos 7:24,25"><i>v.</i> 24, 25</scripRef>. They were all spectators
of it, that they might see and fear. Public executions are public
examples. Nay, they were all consenting to his death, and as many
as could were active in it, in token of the universal detestation
in which they held his sacrilegious attempt, and their dread of
God's displeasure against them.</p>
<p class="indent" id="Jos.viii-p26">3. The partakers with him in the
punishment; for <i>he perished not alone in his iniquity,</i>
<scripRef id="Jos.viii-p26.1" osisRef="Bible:Josh.22.20" parsed="|Josh|22|20|0|0" passage="Jos 22:20"><i>ch.</i> xxii. 20</scripRef>. (1.)
The stolen goods were destroyed with him, the garment burnt, as it
should have been with the rest of the combustible things in
Jericho, and the silver and gold defaced, melted, lost, and buried,
in the ashes of the rest of his goods under <i>the heap of
stones,</i> so as never to be put to any other use. (2.) All his
other goods were destroyed likewise, not only his tent, and the
furniture of that, but his <i>oxen, asses, and sheep,</i> to show
that goods gotten unjustly, especially if they be gotten by
sacrilege, will not only turn to no account, but will blast and
waste the rest of the possessions to which they are added. The
eagle in the fable, that stole flesh from the altar, brought a coal
of fire with it, which burnt her nest, <scripRef id="Jos.viii-p26.2" osisRef="Bible:Hab.2.9-Hab.2.10 Bible:Zech.5.3" parsed="|Hab|2|9|2|10;|Zech|5|3|0|0" passage="Hab 2:9,10,Zec 5:3">Hab. ii. 9, 10; Zech. v. 3, 4</scripRef>.
Those lose their own that grasp at more than their own. (3.) His
sons and daughters were put to death with him. Some indeed think
that they were <i>brought out</i> (<scripRef id="Jos.viii-p26.3" osisRef="Bible:Josh.7.24" parsed="|Josh|7|24|0|0" passage="Jos 7:24"><i>v.</i> 24</scripRef>) only to be the spectators of
their father's punishment, but most conclude that they died with
him, and that they must be meant <scripRef id="Jos.viii-p26.4" osisRef="Bible:Josh.7.25" parsed="|Josh|7|25|0|0" passage="Jos 7:25"><i>v.</i> 25</scripRef>, where it is said they <i>burned
them with fire, after they had stoned them with stones.</i> God had
expressly provided that magistrates should not put the children to
death for the fathers'; but he did not intend to bind himself by
that law, and in this case he had expressly ordered (<scripRef id="Jos.viii-p26.5" osisRef="Bible:Josh.7.15" parsed="|Josh|7|15|0|0" passage="Jos 7:15"><i>v.</i> 15</scripRef>) that the criminal, and
all that he had, should be burnt. Perhaps his sons and daughters
were aiders and abettors in the villany, had helped to carry off
the accursed thing. It is very probable that they assisted in the
concealment, and that he could not hide them in the midst of his
tent but they must know and keep his counsel, and so they became
accessaries <i>ex post facto—after the fact;</i> and, if they were
ever so little partakers in the crime, it was so heinous that they
were justly sharers in the punishment. However God was hereby
glorified, and the judgment executed was thus made the more
tremendous.</p>
<p class="indent" id="Jos.viii-p27">4. The punishment itself that was inflicted
on him. He was stoned (some think as a sabbath breaker, supposing
that the sacrilege was committed on the sabbath day), and then his
dead body was burnt, as an accursed thing, of which there should be
no remainder left. The concurrence of all the people in this
execution teaches us how much it is the interest of a nation that
all in it should contribute what they can, in their places, to the
suppression of vice and profaneness, and the reformation of
manners; <i>sin is a reproach to any people,</i> and therefore
every Israelite indeed will have a stone to throw at it.</p>
<p class="indent" id="Jos.viii-p28">5. The pacifying of God's wrath hereby
(<scripRef id="Jos.viii-p28.1" osisRef="Bible:Josh.7.26" parsed="|Josh|7|26|0|0" passage="Jos 7:26"><i>v.</i> 26</scripRef>): <i>The Lord
turned from the fierceness of his anger.</i> The putting away of
sin by true repentance and reformation, as it is the only way, so
it is a sure and most effectual way, to recover the divine favour.
Take away the cause, and the effect will cease.</p>
<p class="indent" id="Jos.viii-p29">VII. The record of his conviction and
execution. Care was taken to preserve the remembrance of it, for
warning and instruction to posterity. 1. A heap of stones was
raised on the place where Achan was executed, every one perhaps of
the congregation throwing a stone to the heap, in token of his
detestation of the crime. 2. A new name was given to the place; it
was called the<i>Valley of Achor,</i> or <i>trouble.</i> This was a
perpetual brand of infamy upon Achan's name, and a perpetual
warning to all people not to invade God's property. By this
severity against Achan, the honour of Joshua's government, now in
the infancy of it, was maintained, and Israel, at their entrance
upon the promised Canaan, were reminded to observe, at their peril,
the provisos and limitations of the grant by which they held it.
The <i>Valley of Achor</i> is said to be given for a <i>door of
hope,</i> because when we put away the accursed thing then there
begins to be hope in Israel, <scripRef id="Jos.viii-p29.1" osisRef="Bible:Hos.2.15 Bible:Ezra.10.2" parsed="|Hos|2|15|0|0;|Ezra|10|2|0|0" passage="Ho 2:15,Ezr 10:2">Hos. ii. 15; Ezra x. 2</scripRef>.</p>
</div></div2>