1But the sons of Israel acted unfaithfully in regard to the things under the ban, for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah, took some of the things under the ban, therefore the anger of the LORD burned against the sons of Israel.

      2Now Joshua sent men from Jericho to Ai, which is near Beth-aven, east of Bethel, and said to them, “Go up and spy out the land.” So the men went up and spied out Ai. 3They returned to Joshua and said to him, “Do not let all the people go up; only about two or three thousand men need go up to Ai; do not make all the people toil up there, for they are few.” 4So about three thousand men from the people went up there, but they fled from the men of Ai. 5The men of Ai struck down about thirty-six of their men, and pursued them from the gate as far as Shebarim and struck them down on the descent, so the hearts of the people melted and became as water.

      6Then Joshua tore his clothes and fell to the earth on his face before the ark of the LORD until the evening, both he and the elders of Israel; and they put dust on their heads. 7Joshua said, “Alas, O Lord GOD, why did You ever bring this people over the Jordan, only to deliver us into the hand of the Amorites, to destroy us? If only we had been willing to dwell beyond the Jordan! 8“O Lord, what can I say since Israel has turned their back before their enemies? 9“For the Canaanites and all the inhabitants of the land will hear of it, and they will surround us and cut off our name from the earth. And what will You do for Your great name?”

      10So the LORD said to Joshua, “Rise up! Why is it that you have fallen on your face? 11“Israel has sinned, and they have also transgressed My covenant which I commanded them. And they have even taken some of the things under the ban and have both stolen and deceived. Moreover, they have also put them among their own things. 12“Therefore the sons of Israel cannot stand before their enemies; they turn their backs before their enemies, for they have become accursed. I will not be with you anymore unless you destroy the things under the ban from your midst. 13“Rise up! Consecrate the people and say, ‘Consecrate yourselves for tomorrow, for thus the LORD, the God of Israel, has said, “There are things under the ban in your midst, O Israel. You cannot stand before your enemies until you have removed the things under the ban from your midst.” 14‘In the morning then you shall come near by your tribes. And it shall be that the tribe which the LORD takes by lot shall come near by families, and the family which the LORD takes shall come near by households, and the household which the LORD takes shall come near man by man. 15‘It shall be that the one who is taken with the things under the ban shall be burned with fire, he and all that belongs to him, because he has transgressed the covenant of the LORD, and because he has committed a disgraceful thing in Israel.’”

The Sin of Achan

      16So Joshua arose early in the morning and brought Israel near by tribes, and the tribe of Judah was taken. 17He brought the family of Judah near, and he took the family of the Zerahites; and he brought the family of the Zerahites near man by man, and Zabdi was taken. 18He brought his household near man by man; and Achan, son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, was taken. 19Then Joshua said to Achan, “My son, I implore you, give glory to the LORD, the God of Israel, and give praise to Him; and tell me now what you have done. Do not hide it from me.” 20So Achan answered Joshua and said, “Truly, I have sinned against the LORD, the God of Israel, and this is what I did: 21when I saw among the spoil a beautiful mantle from Shinar and two hundred shekels of silver and a bar of gold fifty shekels in weight, then I coveted them and took them; and behold, they are concealed in the earth inside my tent with the silver underneath it.”

      22So Joshua sent messengers, and they ran to the tent; and behold, it was concealed in his tent with the silver underneath it. 23They took them from inside the tent and brought them to Joshua and to all the sons of Israel, and they poured them out before the LORD. 24Then Joshua and all Israel with him, took Achan the son of Zerah, the silver, the mantle, the bar of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent and all that belonged to him; and they brought them up to the valley of Achor. 25Joshua said, “Why have you troubled us? The LORD will trouble you this day.” And all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones. 26They raised over him a great heap of stones that stands to this day, and the LORD turned from the fierceness of His anger. Therefore the name of that place has been called the valley of Achor to this day.

Parallel Verses

New American Standard Bible (©1995)
But the sons of Israel acted unfaithfully in regard to the things under the ban, for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah, took some of the things under the ban, therefore the anger of the LORD burned against the sons of Israel.

GOD'S WORD® Translation (©1995)
The people of Israel proved to be disloyal about the things claimed by the LORD. Achan, son of Carmi, grandson of Zabdi, great-grandson of Zerah, and a member of the tribe of Judah, took something that had been claimed by the LORD. So the LORD became angry with the people of Israel.

King James Bible
But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.

Douay-Rheims Bible
But the children of Israel transgressed the commandment, and took to their own use of the anathema. For Achan the son of Charmi, the son of Zabdi, the son of Zare of the tribe of Juda, took something of the anathema: and the Lord was angry against the children of Israel.

Darby Bible Translation
But the children of Israel committed unfaithfulness in that which had been brought under the curse: 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 Jehovah was kindled against the children of Israel.

English Revised Version
But the children of Israel committed a trespass in the devoted thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the devoted thing: and the anger of the LORD was kindled against the children of Israel.

Webster's Bible Translation
But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.

World English Bible
But the children of Israel committed a trespass in the devoted things; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of the devoted things. Therefore Yahweh's anger burned against the children of Israel.

Young's Literal Translation
And the sons of Israel commit a trespass in the devoted thing, and Achan, son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah, taketh of the devoted thing, and the anger of Jehovah burneth against the sons of Israel.

Cross References

Leviticus 10:6 Then Moses said to Aaron and to his sons Eleazar and Ithamar, "Do not uncover your heads nor tear your clothes, so that you will not die and that He will not become wrathful against all the congregation. But your kinsmen, the whole house of Israel, shall bewail the burning which the LORD has brought about.

Joshua 6:17 "The city shall be under the ban, it and all that is in it belongs to the LORD; only Rahab the harlot and all who are with her in the house shall live, because she hid the messengers whom we sent.

Joshua 6:18 "But as for you, only keep yourselves from the things under the ban, so that you do not covet them and take some of the things under the ban, and make the camp of Israel accursed and bring trouble on it.

Joshua 22:20 'Did not Achan the son of Zerah act unfaithfully in the things under the ban, and wrath fall on all the congregation of Israel? And that man did not perish alone in his iniquity.'"

2 Kings 5:24 When he came to the hill, he took them from their hand and deposited them in the house, and he sent the men away, and they departed.

1 Chronicles 2:7 The son of Carmi was Achar, the troubler of Israel, who violated the ban.

Ecclesiastes 9:18 Wisdom is better than weapons of war, but one sinner destroys much good.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 7

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 (v. 1). II. The defeat of Israel before Ai thereupon (v. 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.

Verses 1-5

The story of this chapter begins with a but. The Lord was with Joshua, and his fame was noised through all that country, so the foregoing chapter 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, v. 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, ch. 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, v. 2, 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 (v. 4, 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, ch. 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.

Calvin's Commentary

1. But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.

1. Transgressi autem sunt transgressione filii Israel in anathemate: quia Achan, filius Chermi filii Zabdi, filii Zerah de tribu Jehudae abstulit de anathemate: et accensa est excandescentia Jehovae contra filios Israel.

2. And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the east side of Bethel, and spoke unto them, saying, Go up and view the country. And the men went up and viewed Ai.

2. Porro misit Josue viros e Jericho contra Hai, quae erat juxta Bethaven ad orientem Bethel, et loquutus est cum illis, dicendo, Ascendite et explorate terram. Ascenderunt itaque viri, et exploraverunt Hai.

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; and make not all the people to labor thither; for they are but few.

3. Qui reversi ad Josuam, dixerunt ei, Ne ascendat totus populus; circiter duo millia virorum aut circiter tria millia virorum ascendant, et percutient Hai. [69]

4. So there went up thither of the people about three thousand men: and they fled before the men of Ai.

4. Ascenderunt ergo illuc e populo fere fria millia virorum, et fugerunt coram viris Hai.

5. And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.

5. Percusseruntque ex eis circiter triginta et sex viros, et persequuti sunt eos a porta usque ad Sebarim, et percusserunt eos in descensu; atque ita liquefactum est cor populi, fuitque velut aqua.

6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads.

6. Porro Josue sicidit vestimenta sua, prociditque in faciem suam in terram coram arca Jehovae usque ad vesperam, ipse et seniores Israel, et posuerunt pulverem super caput suum.

7. And Joshua said, Alas, O Lord GOD, wherefore has 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!

7. Dixitque Josue, Ah, ah, Dominator Jehova, ut quid traduxisit populum hunc trans Jordanem, ut traderes nos in manum Amorrhaei qui perdat nos? Atque utinam libuisset nobis manere in deserto trans Jordanem!

8. O Lord, what shall I say, when Israel turns their backs before their enemies!

8. O Domine quid dicam postquam vertit Israel cervicem coram inimicis suis?

9. For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?

9. Audientque Channanaeus et omnes incolae terrae, et vertent se contra nos, disperdentque nomen nostrum e terra: quid vero facies nomini tuo magno?

1. But the children of Israel committed, etc Reference is made to the crime, and indeed the secret crime, of one individual, whose guilt is transferred to the whole people; and not only so, but punishment is at the same time executed against several who were innocent. But it seems very unaccountable that a whole people should be condemned for a private and hidden crime of which they had no knowledge. I answer, that it is not new for the sin of one member to be visited on the whole body. Should we be unable to discover the reason, it ought to be more than enough for us that transgression is imputed to the children of Israel, while the guilt is confined to one individual. But as it very often happens that those who are not wicked foster the sins of their brethren by conniving at them, a part of the blame is justly laid upon all those who by disguising become implicated in it as partners. For this reason Paul, (1 Corinthians 5:4-6) upbraids all the Corinthians with the private enormity of one individual, and inveighs against their pride in presuming to glory while such a stigma attached to them. But here it is easy to object that all were ignorant of the theft, and that therefore there is no room for the maxim, that he who allows a crime to be committed when he can prevent it is its perpetrator. I certainly admit it not to be clear why a private crime is imputed to the whole people, unless it be that they had not previously been sufficiently careful to punish misdeeds, and that possibly owing to this, the person actually guilty in the present instance had sinned with greater boldness. It is well known that weeds creep in stealthily, grow apace and produce noxious fruits, if not speedily torn up. The reason, however, why God charges a whole people with a secret theft is deeper and more abstruse. He wished by an extraordinary manifestation to remind posterity that they might all be criminated by the act of an individual, and thus induce them to give more diligent heed to the prevention of crimes.

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

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

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

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

6. And Joshua rent his clothes, etc Although it was easy to throw the blame of the overthrow or disgrace which had been sustained on others, and it was by no means becoming in a courageous leader to be so much cast down by the loss of thirty men, especially when by increasing his force a hundred-fold it would not have been difficult to drive back the enemy now weary with their exertions, it was not, however, without cause that Joshua felt the deepest sorrow, and gave way to feelings bordering on despair. The thought that the events of war are doubtful -- a thought which sustains and reanimates the defeated -- could not be entertained by him, because God had promised that they would always be victorious. Therefore when the success did not correspond to his hopes, the only conclusion he could draw was, that they had fought unsuccessfully merely because they had been deprived of the promised assistance of God.

Accordingly, both he and the elders not only gave themselves up to sorrow and sadness, but engage in solemn mourning, as used in the most calamitous circumstances, by tearing their garments and throwing dust on their heads. That mode of expressing grief was used also by the heathen, but was specially appropriate in the pious worshippers of God in suppliantly deprecating his wrath. The rending of the garments and other accompanying acts contained a profession of repentance, as may also be inferred from the annexed prayer, which, however, is of a mixed nature, dictated partly by faith and the pure spirit of piety, and partly by excessive perturbation. In turning straightway to God and acknowledging that in his hand, by which the wound was inflicted, the cure was prepared, they are influenced by faith; but their excessive grief is evidently carried beyond all proper bounds. Hence the freedom with which they expostulate, and hence the preposterous wish, Would God we had remained in the desert! [70]

It is not a new thing, however, for pious minds, when they aspire to seek God with holy zeal, to obscure the light of faith by the vehemence and impetuosity of their affections. And in this way all prayers would be vitiated did not the Lord in his boundless indulgence pardon them, and wiping away all their stains receive them as if they were pure. And yet while in thus freely expostulating, they cast their cares upon God, though this blunt simplicity needs pardon, it is far more acceptable than the feigned modesty of hypocrites, who, while carefully restraining themselves to prevent any confident expression from escaping their lips, inwardly swell and almost burst with contumacy.

Joshua oversteps the bounds of moderation when he challenges God for having brought the people out of the desert; but he proceeds to much greater intemperance when, in opposition to the divine promise and decree, he utters the turbulent wish, Would that we had never come out of the desert! That was to abrogate the divine covenant altogether. But as his object was to maintain and assert the divine glory, the vehemence which otherwise might have justly provoked God was excused.

We are hence taught that saints, while they aim at the right mark, often stumble and fall, and that this sometimes happens even in their prayers, in which purity of faith and affections framed to obedience ought to be especially manifested. That Joshua felt particularly concerned for the divine glory, is apparent from the next verse, where he undertakes the maintenance of it, which had been in a manner assigned to him. What shall I say, he asks, when it will be objected that the people turned their backs? And he justly complains that he is left without an answer, as God had made him the witness and herald of his favor, whence there was ground to hope for an uninterrupted series of victories. Accordingly, after having in the loftiest terms extolled the divine omnipotence in fulfillment of the office committed to him, it had now become necessary for him, from the adverse course of events, to remain ignominiously silent. We thus see that nothing vexes him more than the disgrace brought upon his calling. He is not concerned for his own reputation, but fears lest the truth of God might be endangered in the eyes of the world. [71] In short, as it was only by the order of God that he had brought the people into the land of Canaan, he now in adversity calls upon him as author and avenger, just as if he had said, Since thou has brought me into these straits, and I am in danger of seeming to be a deceiver, it is for thee to interfere and supply me with the means of defense.

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

It is manifest, however, from the last clause, that he is not merely thinking of the safety of the people, but is concerned above all for the honor of the divine name, that it may remain inviolable, and not be trampled under foot by the petulance of the wicked, as it would be if the people were ejected from the inheritance so often promised. We know the language which God himself employed, as recorded in the song of Moses, (Deuteronomy 32:26, 27)

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

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

Footnotes:

[69] Calvin's Latin as well as the French version omit the concluding clause of this verse, "Make not the whole people to labor thither: for they are few." The omission, for which no reason is assigned, is the more remarkable, as there appears to be no doubt as to the genuineness of the original clause, and its meaning is very exactly given not only in the Septuagint but other versions, such as Luther's, with which Calvin was well acquainted. -- Ed.

[70] French, "O que je voudrove que nous eussions prins a plaisir de demeurer au dela du Jordain;" "O how I wish that we had been pleased to remain beyond the Jordan." -- Ed.

[71] French, "Soit revoquee en doute, ou moins estimee devant le monde;" "Be called in question, or less esteemed before the world." -- Ed.

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Accursed Achan Acted Anger Ban Burned Carmi Children Committed Devoted Israel Judah Kindled Regard Trespass Tribe Unfaithfully Zabdi Zerah

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Accursed Achan Acted Anger Ban Burned Carmi Children Committed Devoted Israel Judah Kindled Regard Trespass Tribe Unfaithfully Zabdi Zerah

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Alphabetical: Achan acted against anger ban burned But Carmi devoted for from in Israel Israelites Judah LORD Lord's of regard So some son sons the them therefore things to took tribe under unfaithfully Zabdi Zerah Zimri

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Whether one Can, Without a Mortal Sin, Deny the Truth which Would Lead to One's Condemnation?
Objection 1: It would seem one can, without a mortal sin, deny the truth which would lead to one's condemnation. For Chrysostom says (Hom. xxxi super Ep. ad Heb.): "I do not say that you should lay bare your guilt publicly, nor accuse yourself before others." Now if the accused were to confess the truth in court, he would lay bare his guilt and be his own accuser. Therefore he is not bound to tell the truth: and so he does not sin mortally if he tell a lie in court. Objection 2: Further, just as …
Saint Thomas Aquinas—Summa Theologica

Contention Over the Man Born Blind.
(Jerusalem.) ^D John IX. 1-41. [Some look upon the events in this and the next section as occurring at the Feast of Tabernacles in October, others think they occurred at the Feast of Dedication in December, deriving their point of time from John x. 22.] ^d 1 And as he passed by, he saw a man blind from his birth. [The man probably sought to waken compassion by repeatedly stating this fact to passers-by.] 2 And his disciples asked him, saying, Rabbi, who sinned, this man, or his parents, that he should …
J. W. McGarvey—The Four-Fold Gospel

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments

Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Restraining Prayer: is it Sin?
"Thou restrainest prayer before God."--JOB xv. 4. "What profit should we have, if we pray unto Him?"--JOB xxi. 15. "God forbid that I should sin against the Lord in ceasing to pray for you."--1 SAM. xii. 23. "Neither will I be with you any more, except ye destroy the accursed from among you."--JOSH. vii. 12. Any deep quickening of the spiritual life of the Church will always be accompanied by a deeper sense of sin. This will not begin with theology; that can only give expression to what God works …
Andrew Murray—The Ministry of Intercession

The Practice of Piety in Glorifying God in the Time of Sickness, and when Thou Art Called to Die in the Lord.
As soon as thou perceivest thyself to be visited with any sickness, meditate with thyself: 1. That "misery cometh not forth of the dust; neither doth affliction spring out of the earth." Sickness comes not by hap or chance (as the Philistines supposed that their mice and emrods came, 1 Sam. vi. 9), but from man's wickedness, which, as sparkles, breaketh out. "Man suffereth," saith Jeremiah, "for his sins." "Fools," saith David, "by reason of their transgressions, and because of their iniquities, …
Lewis Bayly—The Practice of Piety

Exposition of the Moral Law.
1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness …
John Calvin—The Institutes of the Christian Religion

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our …
Lewis Bayly—The Practice of Piety

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance …
Thomas Watson—A Body of Divinity

Beth-El. Beth-Aven.
Josephus thus describes the land of Benjamin; "The Benjamites' portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and Beth-el." Let these last words be marked, "The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el." May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land, …
John Lightfoot—From the Talmud and Hebraica

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than …
Thomas Watson—A Body of Divinity

Second Great Group of Parables.
(Probably in Peræa.) Subdivision F. Parable of the Rich Man and Lazarus. ^C Luke XVI. 19-31. [The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable.] …
J. W. McGarvey—The Four-Fold Gospel

Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the …
John Edgar McFadyen—Introduction to the Old Testament