Joshua 7:10
Verse
Context
The Defeat at Ai
9When the Canaanites and all who live in the land hear about this, they will surround us and wipe out our name from the earth. Then what will You do for Your great name?”10But the LORD said to Joshua, “Stand up! Why have you fallen on your face?11Israel has sinned; they have transgressed My covenant that I commanded them, and they have taken some of what was devoted to destruction. Indeed, they have stolen and lied, and they have put these things with their own possessions.
Sermons
Shane Idleman
A.W. Tozer
George Kulp
Vance HavnerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 question, "Wherefore liest thou upon thy face?" ("fallest," as in Deu 21:1) involved the reproof that Joshua had no reason to doubt the fidelity of the Lord. Instead of seeking for the cause of the calamity in God, he ought to seek it in the sin of the people. Jos 7:11 Israel had sinned, and that very grievously. This is affirmed in the clauses which follow, and which are rendered emphatic by the repetition of גּם as an expression of displeasure. The sin of one man was resting as a burden upon the whole nation in the manner explained above (on Jos 7:1). This sin was a breach of the covenant, being a transgression of the obligation into which the people had entered in their covenant with the Lord, to keep His commandments (Exo 19:8; Exo 24:7); yea, it was a grasping at the ban, and a theft, and a concealment, and an appropriation of that which was stolen to their own use. The first three clauses describe the sin in its relation to God, as a grievous offence; the three following according to its true character, as a great, obstinate, and reckless crime. "They have put it among their own stuff" (house furniture), viz., to use and appropriate it as their own property. As all that had been stolen was a property consecrated to the Lord, the appropriation of it to private use was the height of wickedness. Jos 7:12 On account of this sin the Israelites could not stand before their foes, because they had fallen under the ban (cf. Jos 6:18). And until this ban had been removed from their midst, the Lord would not help them any further. Jos 7:13-15 Joshua was to take away this ban from the nation. To discover who had laid hands upon the ban, he was to direct the people to sanctify themselves for the following day (see at Jos 3:5), and then to cause them to come before God according to their tribes, families, households, and men, that the guilty men might be discovered by lot; and to burn whoever was found guilty, with all that he possessed. נקרב, "to come near," sc., to Jehovah, i.e., to come before His sanctuary. The tribes, families, households, and men, formed the four classes into which the people were organized. As the tribes were divided into families, so these again were subdivided into houses, commonly called fathers' houses, and the fathers' houses again into men, i.e., fathers of families (see the remarks on Exo 18:25-26, and by Bibl. Archaeology, 140). Each of these was represented by its natural head, so that we must picture the affair as conducted in the following manner: in order to discover the tribe, the twelve tribe princes came before the Lord; and in order to discover the family, the heads of families of the tribe that had been taken, and so on to the end, each one in turn being subjected to the lot. For although it is not distinctly stated that the lot was resorted to in order to discover who was guilty, and that the discovery was actually made in this way, this is very evident from the expression אשׁר־ילכּדנּה (which the Lord taketh), as this was the technical term employed, according to Sa1 14:42, to denote the falling of the lot upon a person (see also Sa1 10:20). Moreover, the lot was frequently resorted to in cases where a crime could not be brought home to a person by the testimony of eye-witnesses (see Sa1 14:41-42; Jon 1:7; Pro 18:18), as it was firmly believed that the lot was directed by the Lord (Pro 16:33). In what manner the lot was cast we do not know. In all probability little tablets or potsherds were used, with the names written upon them, and these were drawn out of an urn. This may be inferred from a comparison of Jos 18:11 and Jos 19:1, with Jos 18:6, Jos 18:10, according to which the casting of the lot took place in such a manner that the lot came up (עלה, Jos 18:11; Jos 19:10; Lev 16:9), or came out (יצא, Jos 19:1; Jos 19:24; Num 33:54). בּחרם הנּלכּד, the person taken in (with) the ban, i.e., taken by the lot as affected with the ban, was to be burned with fire, of course not alive, but after he had been stoned (Jos 7:25). The burning of the body of a criminal was regarded as heightening the punishment of death (vid., Lev 20:14). This punishment was to be inflicted upon him, in the first place, because he had broken the covenant of Jehovah; and in the second place, because he had wrought folly in Israel, that is to say, had offended grievously against the covenant God, and also against the covenant nation. "Wrought folly:" an expression used here, as in Gen 34:7, to denote such a crime as was irreconcilable with the honour of Israel as the people of God.
Jamieson-Fausset-Brown Bible Commentary
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 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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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, v. 6. 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, Pro 8:34. And let those that find themselves under the tokens of God's displeasure never complain of him, but complain to him, and they shall receive an answer of peace. The answer came immediately, while he was yet speaking (Isa 65:24), as that to Daniel, Dan 9:20, etc. I. God encourages Joshua against his present despondencies, and the black and melancholy apprehensions he had of the present posture of Israel's affairs (Jos 7:10): "Get thee up, suffer not thy spirits to droop and sink thus; wherefore liest thou thus upon thy face?" 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. Arise, shake thyself from the dust, Isa 53:2. Joshua continued his mourning till eventide (Jos 7:6), 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 (Dan 9:21), and Ezra (Ezr 9:5, Ezr 9:6), continued their mourning only till the time of the evening sacrifice; that revived them both: but Joshua went past that time, and therefore is thus roused: "Get thee up, 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, Deu 9:18. 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 clothe himself with zeal as a cloak. 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 Ezr 10:2-4. II. He informs him of the true and only cause of this disaster, and shows him wherefore he contended with them (Jos 7:11): Israel hath sinned. "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 godly sorrow have so wrought a clearing of themselves, as theirs did, Co2 7:11. Observe how the sin is here made to appear exceedingly sinful. 1. They have transgressed my covenant, 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 transgressed this covenant. 2. They have even taken of the devoted thing, 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 have also stolen; they did it clandestinely, as if they could conceal it from the divine omniscience, and they were ready to say, The Lord shall not see, or will not miss so small a matter out of so great a spoil. Thus thou thoughtest I was altogether such a one as thyself. 4. They have dissembled 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 eats and wipes her mouth, and says, I have done no wickedness. Nay, 5. They have put the accursed thing among their own goods, 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 sinned through ignorance in the holy things of the law? Lev 5:15, Lev 5:16. But Achan never discovering himself till the lot discovered him evidenced the hardness of his heart, and therefore he found no mercy. 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, neither will I be with you any more as I have been, except you destroy the accursed, 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. IV. He directs him in what method to make this enquiry and prosecution. 1. He must sanctify the people, now over-night, that is, as it is explained, he must command them to sanctify themselves, Jos 7:13. 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 prepare to meet their God. They were called to sanctify themselves when they were to receive the divine law (Ex. 19), and now also when they were to come under the divine judgment; for in both God is to be attended with the utmost reverence. "There is an accursed thing in the midst of you, and therefore sanctify yourselves," 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, Co2 7:11. 2. He must bring them all under the scrutiny of the lot (Jos 7:14); 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 not willing that any should perish, but that all should come to repentance. Observe, The Lord is said to take the tribe, and family, and household, on which the lot fell, because the disposal of the lot is of the Lord, 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. God hath found out the iniquity of thy servants, Gen 44:16. 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 taking out of the precious from the vile; so that though the righteous be of the same tribe, and family, and household, with the wicked, yet they shall never be treated as the wicked, Gen 18:25. 3. When the criminal was found out he must be put to death without mercy (Heb 10:28), and with all the expressions of a holy detestation, Jos 7:15. 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 transgressed the covenant of the Lord, 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 wrought folly in Israel, has shamed that nation which is looked upon by all its neighbours to be a wise and understanding people, 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 sacrilege; 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.
Tyndale Open Study Notes
7:10-11 Get up! God’s command was abrupt, stern, and outwardly unsympathetic. For Israel to regain God’s favor, Joshua needed to act swiftly and decisively.
Joshua 7:10
The Defeat at Ai
9When the Canaanites and all who live in the land hear about this, they will surround us and wipe out our name from the earth. Then what will You do for Your great name?”10But the LORD said to Joshua, “Stand up! Why have you fallen on your face?11Israel has sinned; they have transgressed My covenant that I commanded them, and they have taken some of what was devoted to destruction. Indeed, they have stolen and lied, and they have put these things with their own possessions.
- Scripture
- Sermons
- Commentary
Sin in the Camp Part 1
By Shane Idleman1545:36Sin in the ChurchChurch DisciplineJOS 7:10Shane Idleman addresses the critical issue of unconfessed sin within the church, emphasizing that a lack of desire for worship indicates a spiritual heart problem. He draws parallels between the sin of Achan in the Old Testament and the contemporary church, asserting that unrepentant sin acts like cancer, affecting the entire body of Christ. Idleman stresses the importance of church discipline and confronting sin lovingly to restore individuals and the community, warning that ignoring sin only leads to greater destruction. He encourages self-examination and repentance, reminding the congregation that true worship and spiritual growth cannot occur while harboring sin. Ultimately, the sermon calls for a return to God and a commitment to holiness within the church.
The Blessedness of Obedience
By A.W. Tozer1ObedienceRevivalJOS 7:10A.W. Tozer emphasizes that true revival requires more than mere words and prayers; it necessitates a genuine return to obedience to God's commands. He illustrates this with the story of Joshua, who faced defeat due to Israel's sin, highlighting that God's blessings are contingent upon our adherence to His covenant. Tozer warns against the futility of seeking revival while ignoring God's requirements, urging believers to embrace obedience as the pathway to experiencing God's presence and blessings. He encourages the congregation to read and act upon God's Word, assuring them that revival will follow as naturally as a harvest after planting. The decision to pursue obedience and revival lies within each individual.
Hindered Prayers
By George Kulp0JOS 7:10JER 33:3MAL 3:10MAT 7:7MAT 18:19ACT 2:1PHP 4:6JAS 4:3JAS 5:161PE 3:7George Kulp preaches on the importance of ensuring our prayers are not hindered, drawing from various biblical examples and teachings. He emphasizes the need for obedience to God, resolving conflicts with others, renouncing known sins, and living a life of unity and agreement in prayer. Kulp also highlights the significance of being specific and confident in our prayers, as well as giving to God what is holy and withholding nothing from Him.
Isaac Dug Again Wells
By Vance Havner0RenewalSpiritual ResponsibilityGEN 26:18EXO 14:15JOS 7:10PSA 51:10HOS 10:12MAT 7:7PHP 2:122TI 1:6JAS 4:101JN 1:9Vance Havner emphasizes the importance of taking personal responsibility in re-opening the spiritual wells that have been filled by the Philistines, rather than waiting for divine intervention. He illustrates that while prayer is powerful, it should not replace our active efforts to address spiritual stagnation, as seen in the examples of Moses and Joshua. Havner encourages believers to engage in repentance, confession, and restitution, acknowledging that these actions may be uncomfortable but are essential for spiritual renewal. He concludes that once we take the initiative to dig, the refreshing water of God's presence will flow once again.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 question, "Wherefore liest thou upon thy face?" ("fallest," as in Deu 21:1) involved the reproof that Joshua had no reason to doubt the fidelity of the Lord. Instead of seeking for the cause of the calamity in God, he ought to seek it in the sin of the people. Jos 7:11 Israel had sinned, and that very grievously. This is affirmed in the clauses which follow, and which are rendered emphatic by the repetition of גּם as an expression of displeasure. The sin of one man was resting as a burden upon the whole nation in the manner explained above (on Jos 7:1). This sin was a breach of the covenant, being a transgression of the obligation into which the people had entered in their covenant with the Lord, to keep His commandments (Exo 19:8; Exo 24:7); yea, it was a grasping at the ban, and a theft, and a concealment, and an appropriation of that which was stolen to their own use. The first three clauses describe the sin in its relation to God, as a grievous offence; the three following according to its true character, as a great, obstinate, and reckless crime. "They have put it among their own stuff" (house furniture), viz., to use and appropriate it as their own property. As all that had been stolen was a property consecrated to the Lord, the appropriation of it to private use was the height of wickedness. Jos 7:12 On account of this sin the Israelites could not stand before their foes, because they had fallen under the ban (cf. Jos 6:18). And until this ban had been removed from their midst, the Lord would not help them any further. Jos 7:13-15 Joshua was to take away this ban from the nation. To discover who had laid hands upon the ban, he was to direct the people to sanctify themselves for the following day (see at Jos 3:5), and then to cause them to come before God according to their tribes, families, households, and men, that the guilty men might be discovered by lot; and to burn whoever was found guilty, with all that he possessed. נקרב, "to come near," sc., to Jehovah, i.e., to come before His sanctuary. The tribes, families, households, and men, formed the four classes into which the people were organized. As the tribes were divided into families, so these again were subdivided into houses, commonly called fathers' houses, and the fathers' houses again into men, i.e., fathers of families (see the remarks on Exo 18:25-26, and by Bibl. Archaeology, 140). Each of these was represented by its natural head, so that we must picture the affair as conducted in the following manner: in order to discover the tribe, the twelve tribe princes came before the Lord; and in order to discover the family, the heads of families of the tribe that had been taken, and so on to the end, each one in turn being subjected to the lot. For although it is not distinctly stated that the lot was resorted to in order to discover who was guilty, and that the discovery was actually made in this way, this is very evident from the expression אשׁר־ילכּדנּה (which the Lord taketh), as this was the technical term employed, according to Sa1 14:42, to denote the falling of the lot upon a person (see also Sa1 10:20). Moreover, the lot was frequently resorted to in cases where a crime could not be brought home to a person by the testimony of eye-witnesses (see Sa1 14:41-42; Jon 1:7; Pro 18:18), as it was firmly believed that the lot was directed by the Lord (Pro 16:33). In what manner the lot was cast we do not know. In all probability little tablets or potsherds were used, with the names written upon them, and these were drawn out of an urn. This may be inferred from a comparison of Jos 18:11 and Jos 19:1, with Jos 18:6, Jos 18:10, according to which the casting of the lot took place in such a manner that the lot came up (עלה, Jos 18:11; Jos 19:10; Lev 16:9), or came out (יצא, Jos 19:1; Jos 19:24; Num 33:54). בּחרם הנּלכּד, the person taken in (with) the ban, i.e., taken by the lot as affected with the ban, was to be burned with fire, of course not alive, but after he had been stoned (Jos 7:25). The burning of the body of a criminal was regarded as heightening the punishment of death (vid., Lev 20:14). This punishment was to be inflicted upon him, in the first place, because he had broken the covenant of Jehovah; and in the second place, because he had wrought folly in Israel, that is to say, had offended grievously against the covenant God, and also against the covenant nation. "Wrought folly:" an expression used here, as in Gen 34:7, to denote such a crime as was irreconcilable with the honour of Israel as the people of God.
Jamieson-Fausset-Brown Bible Commentary
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 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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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, v. 6. 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, Pro 8:34. And let those that find themselves under the tokens of God's displeasure never complain of him, but complain to him, and they shall receive an answer of peace. The answer came immediately, while he was yet speaking (Isa 65:24), as that to Daniel, Dan 9:20, etc. I. God encourages Joshua against his present despondencies, and the black and melancholy apprehensions he had of the present posture of Israel's affairs (Jos 7:10): "Get thee up, suffer not thy spirits to droop and sink thus; wherefore liest thou thus upon thy face?" 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. Arise, shake thyself from the dust, Isa 53:2. Joshua continued his mourning till eventide (Jos 7:6), 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 (Dan 9:21), and Ezra (Ezr 9:5, Ezr 9:6), continued their mourning only till the time of the evening sacrifice; that revived them both: but Joshua went past that time, and therefore is thus roused: "Get thee up, 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, Deu 9:18. 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 clothe himself with zeal as a cloak. 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 Ezr 10:2-4. II. He informs him of the true and only cause of this disaster, and shows him wherefore he contended with them (Jos 7:11): Israel hath sinned. "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 godly sorrow have so wrought a clearing of themselves, as theirs did, Co2 7:11. Observe how the sin is here made to appear exceedingly sinful. 1. They have transgressed my covenant, 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 transgressed this covenant. 2. They have even taken of the devoted thing, 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 have also stolen; they did it clandestinely, as if they could conceal it from the divine omniscience, and they were ready to say, The Lord shall not see, or will not miss so small a matter out of so great a spoil. Thus thou thoughtest I was altogether such a one as thyself. 4. They have dissembled 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 eats and wipes her mouth, and says, I have done no wickedness. Nay, 5. They have put the accursed thing among their own goods, 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 sinned through ignorance in the holy things of the law? Lev 5:15, Lev 5:16. But Achan never discovering himself till the lot discovered him evidenced the hardness of his heart, and therefore he found no mercy. 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, neither will I be with you any more as I have been, except you destroy the accursed, 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. IV. He directs him in what method to make this enquiry and prosecution. 1. He must sanctify the people, now over-night, that is, as it is explained, he must command them to sanctify themselves, Jos 7:13. 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 prepare to meet their God. They were called to sanctify themselves when they were to receive the divine law (Ex. 19), and now also when they were to come under the divine judgment; for in both God is to be attended with the utmost reverence. "There is an accursed thing in the midst of you, and therefore sanctify yourselves," 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, Co2 7:11. 2. He must bring them all under the scrutiny of the lot (Jos 7:14); 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 not willing that any should perish, but that all should come to repentance. Observe, The Lord is said to take the tribe, and family, and household, on which the lot fell, because the disposal of the lot is of the Lord, 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. God hath found out the iniquity of thy servants, Gen 44:16. 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 taking out of the precious from the vile; so that though the righteous be of the same tribe, and family, and household, with the wicked, yet they shall never be treated as the wicked, Gen 18:25. 3. When the criminal was found out he must be put to death without mercy (Heb 10:28), and with all the expressions of a holy detestation, Jos 7:15. 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 transgressed the covenant of the Lord, 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 wrought folly in Israel, has shamed that nation which is looked upon by all its neighbours to be a wise and understanding people, 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 sacrilege; 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.
Tyndale Open Study Notes
7:10-11 Get up! God’s command was abrupt, stern, and outwardly unsympathetic. For Israel to regain God’s favor, Joshua needed to act swiftly and decisively.