Chapter 7

1 The Israelites are smitten at Ai. 6 Joshua’s complaint. 10 God instructeth him what to do. 16 Achan is taken by the lot. 19 His confession. 22 He and all he had are destroyed in the valley of Achor.

1. Committed a trespass. From the Heb. maФal maФal, literally, “trespassed a trespass.” The verb is generally translated “committed” when followed by its cognate noun, but originally it meant “to cover,” as is apparent from the derived noun meФil, “garment.” Thus the word means “to act underhandedly,” “to act treacherously,” and with its noun, “to commit a treacherous act.” It is noteworthy that all Israel is considered guilty because of the transgression of one of its members. Even though the sin was not known, Israel as a nation was held accountable, and God’s blessing withheld from them. We see an example of such corporate responsibility in the intercourse of nations. A whole nation is held accountable for the words and acts of its ambassador. If he should insult another nation, the whole nation is held accountable until such a time as reparation is made. In like manner offenders in a church may hinder the divine blessing upon that church (see 4T 68; 6T 371). If the church fails to take appropriate action when sin is known, the church then becomes a partaker in that sin. However, this does not necessarily imply personal guilt upon each of the members as individuals (yet see 3T 266).

Israel’s First Campaigns West of the Jordan

Achan. The LXX and Syriac both support the reading “Achar,” as the name appears in 1 Chron. 2:7. The Heb. Фachar means “trouble” or “troubler,” and the name was obviously given this culprit in allusion to the effects of his conduct (see on Joshua 6:18; 7:4, 9). It is common in the Scriptures to have the names of persons and places changed in consequence of, and in allusion to, certain remarkable events by which they may have been distinguished. A notable example is Hosea 4:15, where Bethel, “house of God,” is called Beth-aven, “house of vanity,” on account of the idolatry practiced there.

Zabdi. Also called Zimri (1 Chron. 2:6). Such variant readings are common. In this case the change is probably due to the mistaking of one letter for another—a d for an r and a b for an m. In the Hebrew one letter of each pair might easily be taken for the other. The genealogy here given suggests that Achan was probably past middle age, unless we assume his forefathers to have been old when their children were born. Thus his own children must already have arrived at the age of accountability by the time of this tragedy, and may have shared in the crime, and hence also in the responsibility for it.

2. Ai. Heb. ФAi, “ruin” or “heap.” This city (also known as Hai, by the inclusion of the Hebrew definite article) is spoken of as early as the time of Abraham (Gen. 12:8; 13:3).

Beside Beth-aven. This phrase is omitted in the LXX. Chapter 18:12 mentions the wilderness of Beth-aven, and the intent of the statement is probably that Ai is in proximity to the wilderness of Beth-aven.

Go up and view. Literally, “go up and foot,” that is, tramp about the country. The geography of this region shows that there were two chief passes that led from the city of Jericho into central Palestine. The most practicable and direct of these was the one that veered somewhat to the north, and is now known as the Wadi Kelt. This gorge meets another, Wadi Harith, a deep ravine some 8 mi. from the Jordan valley. Somewhere among the hills and ravines a little to the east of the town of Bethel stood the city of Ai. In a region of hills and valleys the spies could readily advance without being seen.

3. Not all the people. According to ch. 8:25, the population of Ai was 12,000. Evidently the spies, in their self-confidence, had underestimated the defenses of the city. But more than that, the Israelites, flushed with victory, failed to realize that divine help alone could give them success, and neglected to take God into their counsel when planning to take Ai.

4. They fled. Trust in God means success. Failure to trust in Him means defeat. Many a carefully laid scheme miscarries because God is not taken into account. Three lessons stand out among those that may be learned from this experience: (1) It was God and not their own valor that gave the Canaanites into the hands of the children of Israel. (2) Success cannot come when there is sin in the camp. (3) When sin is confessed God takes man’s failures and turns them into blessings.

Every man enjoys a personal relationship with his Creator that can be severed only by his own choice. But God also deals with men in a corporate relationship, as groups; thus there is group as well as individual responsibility (see Ed 178, 238). God holds nations, for instance, accountable for their corporate actions. This was true in a special way of the chosen nation, Israel, and it is equally true of spiritual Israel, the church, today. At times the entire group suffers as a result of the deeds of its individual members (Eze. 21:3, 4; PP 497). It is within the power of any member of a group to benefit the others or to bring suffering and evil upon them (2 Cor. 2:15). And, as in the case of Achan, God holds the entire group, as a group, accountable for the deeds of its individual members. Nevertheless, as then, God acts through the recognized leaders of the group in requiring cooperation and in inflicting punishment. God has a church, and has set leaders over it. He looks to them to take the initiative in carrying out His will. Furthermore, God requires His people to cooperate with their leaders (Heb. 13:17), and will not tolerate independent action on the part of individuals, in opposition to His appointed leadership. Great is the curse that comes upon those leaders who are unfaithful in their task (Isa. 3:12; Isa. 9:16; Jer. 13:20; Eze. 34:10), and upon those individuals who deliberately hinder them in their work (see Judges 5:23). God’s presence with us in the past is not a guarantee of His continued presence with us in the future. In the religious life there must be a continual dependence upon God, and constant inquiry as to what God would have us to do. The grace and strength granted for the accomplishment of one task are not sufficient for the demands of the next. Joshua failed to take this spiritual law into account. In laying plans for the conquest of Ai, he neglected to take God into his counsel (PP 493). How we need to be on guard lest we merely go through the motions of religious service, and fall short of victory, because we have neglected to work according to God’s plan. Our zeal for God must be under the control of sanctified knowledge (see Rom. 10:2; cf. Ps. 111:10).

5. Shebarim. The word thus translated is from a root meaning “to break in pieces.” Most versions give it as a proper name. This would make of it a site between Ai and Jericho, presumably of a stone quarry. However, no stone quarry has been located in the vicinity, and it is reasonable to suppose that the remains of a stone quarry would not be completely obliterated by time. The Vaticanus manuscript and some Syriac versions, together with the Targums, translate the expression, “unto their [Israel’s] being broken.” One Syriac edition reads, “until they [Israel] were routed,” translating rather than transliterating the Hebrew. The latter suggestion appears to be more in harmony with the context.

The going down. The LXX reads, “from the steep hill,” and the RSV, “at the descent.” Evidently the fleeing Israelites entered a narrow and steep ravine that delayed them in flight. Here, it would seem, they became panic-stricken, and in the confusion the hindmost were smitten.

6. Rent his clothes. The rending of the clothes as a sign of mourning and distress originated in ancient times (Gen. 37:34; 44:13). Generally the outer garment was torn in front, over the breast, but for no more than a handbreadth. This act became a custom among the Jews, as an external symbol of a broken heart (see Joel 2:12, 13. Placing dust or ashes on the head represented even greater grief and unworthiness 1 Sam. 4:12; 2 Sam. 1:2; 13:19). Joshua’s faith had led him to expect nothing but victories, and he now seemed to be at a total loss to understand this failure. But there are conditions to the promises of God, and these Joshua and Israel had not met (see on Joshua 7:3).

7. Would to God. This expression indicates a profound feeling of despair and utter inability to understand the situation. Joshua’s prayer almost takes on the spirit of murmuring and complaining, so characteristic of the children of Israel on numerous occasions. But even the best of men at times give way to discouragement and fear (see 1 Kings 19:9–18; Jonah 4:1–9). Joshua rightly interpreted the defeat at Ai as a mark of God’s displeasure upon His people, yet did not understand the reason for it. His words may have been ill-chosen, but his resort to prayer at such a moment of crisis is commendable.

8. What shall I say In desperation Joshua seeks counsel.

9. Thy great name. However much Joshua was concerned about Israel’s fortunes, he was even more concerned for Jehovah’s name. Surely God would not allow it to be ridiculed, would He? Moses had used the same argument upon several occasions (Ex. 32:12; Num. 14:13–16; Deut. 9:28). God Himself made use of it in the song He bade Moses teach the people (Deut. 32:26, 27). We should ever remember that our faithfulness or unfaithfulness involves the honor not only of the church but of God’s name.

10. Get thee up. Or, “stand up for thyself.” This was a time for action, not for repining.

11. Israel hath sinned. The guilt was attributed to all Israel (see on v. 1). God was not to be charged with the humiliating defeat. He had not deserted them; they had disobeyed. Had God continued to fight for His people, He would have been sanctioning sin and encouraging its continuance.

Which I commanded. This may refer specifically to the command regarding the spoils of the city of Jericho, but in a broader sense it includes God’s original covenant with Israel. This was based on the Ten Commandments, described in Scripture as “his covenant, which he commanded you to perform” (Deut. 4:13). Both aspects of the divine command are referred to in the expressions, “they have even taken of the accursed thing,” and “have also stolen.” In the Hebrew each of the five items listed in v. 11 is connected to the preceding statement by the conjunction we, “also.”

Dissembled. Literally, “lied,” “deceived.” In this case they lied by their actions. They kept the matter secret and acted as though they were not guilty. Lying is often companion to stealing.

Their own stuff. As though it belonged to them. Some of the stolen things God had ordered destroyed; others, the gold and the silver, had been dedicated to the Lord and were to be placed in His treasury. But Achan had fearlessly appropriated them to himself as though they were his own. There are Achans in the camp today. Of the tithes and offerings it is declared, “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings” (Mal. 3:8). The tithe is consecrated to the Lord and is to be put into His treasury. There are those who take the tithe as though it belonged to them, and “put it … among their own stuff.” Israel lost the blessing of God because of this type of sin. Can it be that the curse of Mal. 3:9 rests upon the camp of Israel today? We are not living under a theocracy now, and transgressors do not immediately receive the punishment that is their due (see Eccl. 8:11). But this does not make their sin less heinous. “Jesus Christ [is] the same yesterday, and to day, and for ever” (Heb. 13:8). Eventually all sin will receive its just punishment.

12. Accursed. Or, “devoted to destruction” (see on ch. 6:17). The curse was such that those who took of the thing devoted to destruction themselves thereby became “devoted” to the same. This sentence doubtless was understood at the time the curse was pronounced. Furthermore, Achan had seen in the destruction of the inhabitants of Jericho the sure result of transgression. Yet in the face of all this he chose to pursue his wicked course. The utter deceptiveness of sin is revealed in the fact that it leads its victims to believe that somehow or other they will escape punishment (see Gen. 3:4; Eccl. 8:11).

13. Sanctify yourselves. As they had done when they met the Lord at Sinai (Ex. 19:10). The external cleansing there enjoined was to be symbolic of the inner cleansing. Times of peculiar danger and calamity should be seasons of heart searching and earnest reformation. The heart searching here commanded gave Achan a unique opportunity to reconsider and acknowledge his crime. But sin has a peculiar way of hardening men’s hearts and lessening their abhorrence of it. Not until forced to do so did Achan acknowledge his guilt, and even then not in the true spirit of repentance. He probably flattered himself that others were equally as guilty as he. A guilty person often holds others to be guilty of the same act he habitually commits.

14. According to your tribes. As is evident from the records in the books of Chronicles, Ezra, Nehemiah, and others, the Israelites preserved genealogical records with the greatest of care. Thus Achan’s name is found faithfully chronicled in the genealogy of Judah (1 Chron. 2:7).

Which the Lord taketh. The method was by lot (PP 494), a device frequently mentioned in the Scriptures. Caution, however, needs to be exercised in the use of this means of ascertaining the will of God. The course is safe only when God, through inspiration, indicates that He wishes this method to be employed. If God is not in the procedure, it becomes nothing more than a chance method like the flipping of a coin or the dropping of a card. There are times when in a crisis God may answer by an audible voice or by direct signs (see Judges 6:34–40). Such, however, are not His usual means of communicating His will. God has endowed men with intelligence, and He expects them to develop the faculty of making decisions for themselves. If, in every decision of life, men could determine by a sign the divine will, they would become mentally impotent and fail of the necessary development of mind and character. Those who consistently follow chance methods will weaken their entire religious life. In the beginnings of religious life and occasionally since, God may have honored our developing faith by giving us remarkable answers by such means, but this does not imply that He wants us consistently to depend upon this method. The ideal of Christian attainment is to have the mind so imbued with divine knowledge, and the faculties so trained, that in following our own impulses we will but be doing the will of God (DA 668).

15. All that he hath. Including the children (vs. 24, 25). Yet in Deut. 24:16 the Lord had declared that children should not be put to death for their father’s sins, but each man for his own. Perhaps Achan’s family had been party to the act (see on v. 1), and shared with him the evil secret. Men are responsible not only for the sins they themselves commit, but also for sheltering an evildoer, by withholding information that might assist those responsible for administering justice.

19. My son. This expression may give us a glimpse into the heart of Joshua. It seems to indicate that he loved the offender as a tender father, and that his heart went out to him as though he were indeed his own son. Such an attitude shows true magnanimity, and should be emulated by those who are called upon to administer discipline. Many a soul has become discouraged for life by receiving unduly harsh discipline, whereas a different method might have led to repentance and restitution. Jesus, our Exemplar, pronounced His most scathing rebukes with tears in His voice (DA 353), and Joshua exhibited many of the qualities of Christ. No wonder God chose him; no wonder the people served the Lord all his days.

20. I have sinned. The public revelation of his guilt secured Achan’s cooperation, and he promptly confessed his crime. His guilt was thus established beyond question, and no room was left for his sympathizers to charge that he had been unjustly condemned. The problem could thus be settled once and for all, instead of smoldering on for years in the hearts of any minded to criticize.

21. A goodly Babylonish garment. The LXX reads, “an embroidered [many-colored] mantle.” Such garments were decorated with figure work, either woven into the fabric or wrought with a needle (see Eze. 23:15). They were costly, and could be afforded only by royalty and by the most opulent citizens. Josephus says that it was “a royal garment woven entirely of gold.”

Achan likely followed the usual steps in sin. First he looked, then, he coveted, then he took. And when he had taken, his next step was to conceal what he had done. Successfully to avoid sin, one must promptly expel the first insinuations of evil—the first look (see Gen. 3:6).

22. They ran. Probably to avoid anyone’s removing the treasures, but doubtless also because they were anxious to clear the camp of the accursed thing and to regain the favor of God. It is well to make haste in putting away sin. Delay is dangerous.

24. His sons. See on v. 15.

His oxen. Brute beasts are of course incapable of sin, and so also not deserving of punishment. But they suffer, along with inanimate creation, the effects of the curse upon Adam. Thus “the whole creation groaneth and travaileth in pain together until now” (Rom. 8:22).

Valley of Achor. See on chs. 6:18; 7:1. In Hosea 2:15 the valley of Achor is said to be given for a door of hope. God is always willing to turn our defeats into blessings if we are willing to “take away the accursed thing” from our hearts (Joshua 7:13).

25. All Israel stoned him. The Hebrew here uses two different words for stoning, ragam and sЊaqal. It has been suggested that the former means to stone a living person, whereas the latter signifies to heap stones upon a dead person, from its possible connection with the Heb. sheqel, which means “a weight.” But in the OT the two words seem to have been used interchangeably. In this verse the writer may have purposely chosen a synonym to avoid repetition. The punishment is said to have been executed by all Israel. Though probably not all actually cast stones, all were presumably present as spectators and “consenting unto his death” (Acts 8:1).

With fire. It seems that Achan and his family were first stoned to death, and afterward their bodies together with the spoil and other things pertaining to them were burned. Stoning by the congregation was a legal form of punishment for certain crimes (see Lev. 24:14; Num. 15:35).

26. Heap of stones. As a warning to future generations to prevent them from falling into the same snare of covetousness that caused Achan’s ruin.

Ellen G. White comments

1–26PP 493–498

1     1T 122; 3T 239, 264; 4T 564

2–4PP 493

4     3T 264

5–12PP 494

6     3T 266

6, 7 3T 264

6–94T 491

10   4T 493

10, 11  4T 492

10–123T 264, 520

10–13TM 91

12   3T 239, 267

12, 13  TM 428

13   1T 140; 3T 267

16–19PP 495; 3T 268; 4T 492

20   3T 271

20–23PP 495

20–253T 268

21   PP 496; 3T 239; 5T 157

25, 26  PP 495