Joshua 7:1 Komentář

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 (Jos 7:1). II. The defeat of Israel before Ai thereupon (Jos 7:2-5). III. Joshua's humiliation and prayer on occasion of that sad disaster (v. 6-9). IV. The directions God gave him for the putting away of the guilt which had provoked God thus to contend with them (v. 10-15). V. The discovery, trial, conviction, condemnation, and execution, of the criminal, by which the anger of God was turned away (v. 16-26). 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.

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 ends, and it left no room to doubt but that he would go on as he had begun conquering and to conquer. He did right, and observed his orders in every thing. But the children of Israel committed a trespass, 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, I. Achan sinning, Jos 7:1. 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 taking of the accursed thing, in disobedience to the command and in defiance of the threatening, Jos 6:18. 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 to commit the trespass, 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 (Heb 12:15), 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. II. The camp of Israel suffering for the same: The anger of the Lord was kindled against Israel; 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. man 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, Jos 7:2, Jos 7:3. 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 the people to labour thither. 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 all labour thither and labour there 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 work out our salvation, though it is God that works in us. It has likewise often proved of bad consequence to make too light of an enemy. They are but few (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 we wrestle with principalities and powers. 2. The party he sent, in their first attack upon the town, were repulsed with some loss (Jos 7:4, Jos 7:5): They fled before the men of Ai, 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 rejoice with trembling. Let not him that girdeth on the harness boast as he that putteth if off. (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 purge out the old leaven. 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: The hearts of the people melted, not so much for the loss as for the disappointment. Joshua had assured them that the living God would without fail drive out the Canaanites from before them, Jos 3:10. 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 God turn to be their enemy and fight against them, what will become of them? True Israelites tremble when God is angry.

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 and the elders of the people great concern, both for Israel and for the name of the Lord, which was expressed by Joshua in prayer to God, Jos 7:6; when the Lord informed him of the reason of it, and gave him directions for finding out the guilty person, and for the punishment of him, Jos 7:10; which directions Joshua followed, and the person was found out, who being urged to a confession made one, Jos 7:16; upon which he and all he had, with the things he had taken, were burnt with fire, Jos 7:22.

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.

But also we should not let it be passed over without comment that by one sinner wrath comes upon all the people.…But let us also see what sort of sin this person did. He stole, it says, “a tongue of gold” and placed it in his own tent. I do not think so great a force of sin was in that theft of a little gold that it defiled the innumerable church of the Lord. But let us see if a deeper understanding does not reveal the enormity and severity of the sin. There is much elegance in words and much beauty in the discourses of philosophers and rhetoricians, who are all of the city of Jericho, that is, people of this world. If, therefore, you should find among the philosophers perverse doctrines beautified by the assertions of a splendid discourse, this is the “tongue of gold.” But beware that the splendor of the performance does not beguile you, that the beauty of the golden discourse not seize you. Remember that Jesus [Joshua] commanded all the gold found in Jericho to be anathema. If you read a poet with properly measured verses, weaving gods and goddesses in a very bright tune, do not be seduced by the sweetness of eloquence, for it is the “tongue of gold.” If you take it up and place it in your tent, if you introduce into your heart those things that are declared by the [poets and philosophers], then you will pollute the whole church of the Lord.

Look, did not Achan the son of Zerah dishonestly steal from the devoted things, and wrath came upon the whole people of Israel? And he alone sinned, but he was not the only one to die in his sin. Now to us, in the present circumstance every asset which does not belong to us but to someone else should be regarded as “the devoted things.” For he, Achan, took as spoil, and these men now have taken “as spoil”; but he took what belonged to the enemy, while these now have taken what belonged to their brothers, making for themselves a deadly profit.

Suppose any one should carefully examine all the communicants in the world, what kind of transgression is there which he would not detect? And what if he examined those in authority? Would he not find them eagerly bent upon gain? Making traffic of high places? Envious, malignant, vainglorious, gluttonous and slaves to money?Where then there is such impiety as this going on, what dreadful calamity must we not expect? And to be assured how severe vengeance they incur who are guilty of such sins as these, consider the examples of old. One single man, a common soldier, stole the sacred property, and all were struck. You know, doubtless, the history I mean? I am speaking of Achan the son of Carmi, the man who stole the consecrated spoil.… On account of all these things, let us take heed to ourselves. Do you not see these wars? Do you not hear of these disasters? Do you learn no lesson from these things? Nations and whole cities are swallowed up and destroyed, and myriads as many again are enslaved to the barbarians. If hell does not bring us to our senses, yet let these things. What, are these too mere threats, are they not facts that have already taken place? Great is the punishment they have suffered, yet a greater still shall we suffer, who are not brought to our senses even by their fate.

"You shall not steal:" [Exodus 20:15] for Achan, when he had stolen in Israel at Jericho, was stoned to death; [Joshua 7:1] and Gehazi, who stole, and told a lie, inherited the leprosy of Naaman; [2 Kings 5:27] and Judas, who stole the poor's money, betrayed the Lord of glory to the Jews, [John 12:6] and repented, and hanged himself, and burst asunder in the midst, and all his bowels gushed out; [Matthew 27:5; Acts 1:18] and Ananias, and Sapphira his wife, who stole their own goods, and "tempted the Spirit of the Lord," were immediately, at the sentence of Peter our fellow-apostle, struck dead. [Acts 5:1-11]

And Jericho had seen in her own ruin Our hand’s control, when conquering Achan fell. Renowned for bloodshed, proud of leveling walls, He fell a victim to the enemy’s gold When from the dust he gleaned the stuff accursed And snatched the mournful plunder from the ruins. His tribe did not avail, nor his descent From Judah, founder of the race of Christ And patriarch blessed in his noble scion. Let those who imitate his race accept A similar form of death and punishment.

And Jericho had seen in her own ruin Our hand’s control, when conquering Achan fell. Renowned for bloodshed, proud of leveling walls, He fell a victim to the enemy’s gold When from the dust he gleaned the stuff accursed And snatched the mournful plunder from the ruins. His tribe did not avail, nor his descent From Judah, founder of the race of Christ And patriarch blessed in his noble scion. Let those who imitate his race accept A similar form of death and punishment. - "The Spiritual Combat 536.46"

You say these were the disgraceful acts of a few men and what was not done by all could not injure all. Indeed, I have said above quite often that the crime of one man was the destruction of many among the people of God, just as the people were ruined by Achan’s theft, just as pestilence arose from Saul’s jealousy, just as death came from the counting of the people by the holy David. The church of God is as the eye. As a speck of dirt, even though small, which falls into the eye blinds the sight completely, in the same way, if some, even though they are a few in the body of the church, commit filthy acts, they block almost all the light of the splendor of the church.

The trespass of the Israelites, Jos 7:1. Joshua sends men to view the state of Ai, Jos 7:2. They return with a favorable report, Jos 7:3. Three thousand men are sent against it, who are defeated, and thirty-six killed, Jos 7:4, Jos 7:5. Joshua is greatly distressed, prostrates himself, and inquires of the Lord the reason why he has abandoned Israel to their enemies, Jos 7:6-9. The Lord raises him, and informs him that, contrary to the command, some of the people had secreted some of the spoils of Jericho, Jos 7:10-12. He is directed how to discover the delinquent, Jos 7:13-15. Joshua inquires in what Tribe the guilt is found, and finds it to be in the tribe of Judah; in what Family, and finds it to be among the Zarhites; in what Household, and finds it to be in that of Zabdi; in what Individual, and finds it to be Achan son of Carmi, son of Zabdi, Jos 7:16-18. Joshua exhorts him to confess his sin, Jos 7:19. He does so, and gives a circumstantial account, Jos 7:20, Jos 7:21. Joshua sends for the stolen articles, Jos 7:22, Jos 7:23. And Achan and all that belonged to him are brought to the valley of Achor, stoned and burnt, Jos 7:22-26.

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). The accursed thing - A portion of the spoils of the city of Jericho, the whole of which God had commanded to be destroyed. For Achan, the son of Carmi, 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 Ch1 2:6, Achar, son of Zimrie; but this reading is corrected into Achan by some MSS. in the place above cited.

ACHAN'S TRESPASS. (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. Achan--called afterwards "Achar" ("trouble") (Ch1 2:7). Zabdi--or Zimri (Ch1 2:6). 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 carefully trained in the fear of God.

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 Himself on them if they transgressed His covenant, and that the congregation of the Lord could only conquer the power of the world so long as it was faithful to His covenant. But notwithstanding the command which Joshua had enforced upon the people (Jos 6:18), Achan, a member of the tribe of Judah, laid hands upon the property in Jericho which had been banned, and thus brought the ban upon the children of Israel, the whole nation. His breach of trust is described as unfaithfulness (a trespass) on the part of the children of Israel in the ban, in consequence of which the anger of the Lord was kindled against the whole nation. מעל מעל, to commit a breach of trust (see at Lev 5:15), generally against Jehovah, by purloining or withholding what was sanctified to Him, here in the matter of the ban, by appropriating what had been banned to the Lord. This crime was imputed to the whole people, not as imputatio moralis, i.e., as though the whole nation had shared in Achan's disposition, and cherished in their hearts the same sinful desire which Achan had carried out in action in the theft he had committed; but as imputatio civilis, according to which Achan, a member of the nation, had robbed the whole nation of the purity and holiness which it ought to possess before God, through the sin that he had committed, just as the whole body is affected by the sin of a single member. (Note: In support of this I cannot do better than quote the most important of the remarks which I made in my former commentary (Keil on Joshua, pp. 177-8, Eng. trans.): "However truly the whole Scriptures speak of each man as individually an object of divine mercy and justice, they teach just as truly that a nation is one organic whole, in which the individuals are merely members of the same body, and are not atoms isolated from one another and the whole, since the state as a divine institution is founded upon family relationship, and intended to promote the love of all to one another and to the invisible Head of all. As all then are combined in a fellowship established by God, the good or evil deeds of an individual affect injuriously or beneficially the welfare of the whole society. And, therefore, when we regard the state as a divine organization and not merely as a civil institution, a compact into which men have entered by treaty, we fail to discover caprice and injustice in consequences which necessarily follow from the moral unity of the whole state; namely, that the good or evil deeds of one member are laid to the charge of the entire body. Caprice and injustice we shall always find if we leave out of sight this fundamental unity, and merely look at the fact that the many share the consequences of the sin of one.") Instead of Achan (the reading here and in Jos 22:20) we find Achar in Ch1 2:7, the liquids n and r being interchanged to allow of a play upon the verb עכר in Jos 7:25. Hence in Josephus the name is spelt Acharos, and in the Cod. Vat. of the lxx Achar, whereas the Cod. Al. has Achan. Instead of Zabdi, we find Zimri in Ch1 2:6, evidently a copyist's error. Zerah was the twin-brother of Pharez (Gen 38:29-30). Matteh, from נטה, to spread out, is used to denote the tribe according to its genealogical ramifications; whilst shebet (from an Arabic root signifying "uniform, not curled, but drawn out straight and long with any curvature at all") was applied to the sceptre or straight staff of a magistrate or ruler (never to the stick upon which a person rested), and different from matteh not only in its primary and literal meaning, but also in the derivative meaning tribe, in which it was used to designate the division of the nation referred to, not according to its genealogical ramifications and development, but as a corporate body possessing authority and power. This difference in the ideas expressed by the two words will explain the variations in their use: for example, matteh is used here (in Jos 7:1 and Jos 7:18), and in Jos 22:1-14, and in fact is the term usually employed in the geographical sections; whereas shebet is used in Jos 7:14, Jos 7:16, in Jos 3:12; Jos 4:2, and on many other occasions, in those portions of the historical narratives in which the tribes of Israel are introduced as military powers.