Chapter commentary
Joshua Chapter 7
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English original
More than once we have found the affairs of Israel, even when they were in the happiest posture and gave the most hopeful prospects, perplexed and embarrassed by sin, and a stop thereby put to the most promising proceedings. The golden calf, the murmuring at Kadesh, and the iniquity of Peor, had broken their measures and given them great disturbance; and in this chapter we have such another instance of the interruption given to the progress of their arms by sin. But it being only the sin of one person or family, and soon expiated, the consequences were not so mischievous as of those other sins; however it served to let them know that they were still upon their good behaviour. We have here, I. The sin of Achan in meddling with the accursed thing, Jos 7:1. II. The defeat of Israel before Ai thereupon, Jos 8:2-5. III. Joshua's humiliation and prayer on occasion of that sad disaster, Jos 8:6-9. IV. The directions God gave him for the putting away of the guilt which had provoked God thus to contend with them, Jos 8:10-15. V. The discovery, trial, conviction, condemnation, and execution, of the criminal, by which the anger of God was turned away, Jos 8:16-26. 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.
1-15
The Sin of Achan (1451 BC)
繁體中文
亞干的罪（主前1451年）
¹ 以色列人在當滅的物上犯了罪；因為猶大支派中，謝拉的曾孫，撒底的孫子，迦米的兒子亞干取了當滅的物，耶和華的怒氣就向以色列人發作。
² 當下，約書亞從耶利哥打發人往伯特利東邊、靠近伯亞文的艾城去，吩咐他們說：「你們上去窺探那地。」那些人就上去窺探艾城。
³ 他們回到約書亞那裡，對他說：「不要使眾民都上去，只要約兩三千人上去攻打艾城；不必勞動眾民都去，因為他們人少。」
⁴ 於是民中約有三千人上那裡去，竟在艾城人面前逃跑了。
⁵ 艾城的人擊殺了他們三十六人，從城門前追趕他們，直到示巴琳，在下坡之處擊殺他們；眾民的心就消化如水。
本章的故事以一個但字開始。前一章以耶和華與約書亞同在，他的名聲傳遍那地作結，這使我們毫無疑問他必如開始時那樣繼續征戰又征戰，直到得勝。他凡事行得正，遵守命令。但以色列人在當滅的物上犯了罪，於是使神與他們反對；那時連約書亞的名聲和威望、他的智慧和勇氣，都不能為他們效力。我們若失去神，也就失去朋友，因為神若不幫助我們，他們也幫不了我們。如今此處記有：
一、亞干犯罪（Jos 7:1）。此處只是概括提及這罪；我們後來要從他自己的口中得到更詳細的記述。這罪被說成是取了當滅的物，違背了命令、無視了威脅（Jos 6:18）。在攻取耶利哥時曾下令，他們既不可留任何活口，也不可取任何財物歸己；我們沒有讀到他們違背了前一條禁令（沒有一個他們施憐憫的人），卻違背了後一條：憐憫被擱置而順服了律法，貪婪卻被放縱了。愛世界這根苦根，比任何別的更難拔除。然而亞干的歷史清楚表明，在以色列成千上萬的人中，唯獨他一人在這事上犯了罪。若有更多同樣有罪的人，我們無疑會聽到；奇怪的是竟沒有更多。試探很強。很容易可以說，這麼多貴重物品竟要燒掉，何等可惜；這樣浪費有何意義呢？在劫城之時，人人都以為自己有權取得手所能及的一切。也很容易應許自己保密和無事。然而藉著神的恩典，以色列人因近日所領受的神的條例——割禮和逾越節——以及神關乎他們的作為，心中受了深刻的印象，以致敬畏神的誡命和審判，並慷慨地順服神而克己。然而雖然犯罪的是一個人，以色列人卻被說成犯了這罪，因為他們團體中的一個作了這事，而他尚未從他們中間被分別出來、被他們否認。他們犯了這罪，意思是亞干所作的，使他所屬的整個社群擔了罪。這當成為我們的鑑戒，提醒我們自己當謹慎防罪，免得因罪使許多人被玷污或受擾（來12:15），又提醒我們當防備與罪人交往、與他們結盟，免得有分於他們的罪。許多謹慎的商人因粗心的合夥人而傾家蕩產。我們也當彼此守望以防罪，因為別人的罪可能損及我們。
二、以色列的營因這罪受苦：耶和華的怒氣向以色列發作；他看見了這罪，他們卻沒有，便設法使他們看見；因為無論如何、遲早，隱秘的罪必被顯露出來；人若不查問，神必查問，並以他的查問喚醒他們的查問。許多團體正處於罪與怒之下卻不自知，直到火爆發出來；此處火很快爆發了。1. 約書亞差遣一支小隊去奪取路上最近的城，就是艾城。只派了三千人，因探子帶回的報告說那地方不大，不需要更大的兵力來攻取（Jos 7:2,3）。如今或許是可責備的自信，或更確切地說是疏忽，導致他們派如此少的兵力去執行這任務；也可能是對百姓愛安逸的放縱，因為他們不要全體百姓都勞苦到那裡去。也許百姓因被剝奪了耶利哥的掠物而不太樂意出征；這些探子也願意他們得著滿足。然而當耶利哥要被攻取時，雖然神要用自己的能力使城牆倒塌，他們卻仍要全體勞苦到那裡去，並在那裡勞苦繞行。神的以色列人開始計較自己的勞苦、設法省力，這絕不是好兆頭。雖然是神在我們心裡運行，我們卻當作出我們的拯救。輕看仇敵也往往造成惡果。探子說他們不過是少數，但少數如他們，對以色列來說卻是太多了。想到我們是與執政的、掌權的摔跤，必激發我們在基督徒爭戰中的謹慎和殷勤。2. 他所派的人在首次攻城時被擊退，有所損失（Jos 7:4,5）：他們在艾城人面前逃跑了，發覺自己莫名地喪膽，而仇敵出城追擊的勇氣和決心遠超預期。他們撤退時約有三十六人被殺：在如此眾多的人中損失不算大，但對那些有理由期待每一次進攻都必然清楚、輕易、確定得勝的人而言，這是可怕的意外。如今看來，落在這羞辱之下的只有三千人，倒是好事。全軍若在那裡，如今他們既處於罪和怒之下，也不比這一小隊更能站得住；對他們而言，戰敗將更為慘痛、更為可恥。然而就是這樣已經夠糟了，這事（一）為要使神的以色列人謙卑，教導他們總要戰戰兢兢地歡喜。戴上軍裝的不可像脫下軍裝的那樣誇口。（二）為要使迦南人剛硬，使他們雖先前受了驚嚇卻更加懈怠，好叫他們的毀滅來到時更加可怕。（三）作為神對以色列不悅的憑據，並呼召他們除淨舊酵。這才是他們戰敗的主要目的。3. 這小隊潰不成軍的撤退使以色列全營陷入驚恐：百姓的心消化了，與其說是因損失，不如說是因失望。約書亞曾保證永生的神必將迦南人從他們面前趕出去（Jos 3:10）。這事件怎能與那應許調和呢？他們當中每一個會思想的人都看出這是神不悅的徵兆，是更壞之事的預兆，所以難怪這使他們如此驚惶；神若轉過來作他們的仇敵、與他們爭戰，他們將如何呢？真以色列人在神發怒時顫抖。
⁶ 約書亞便撕裂衣服；他和以色列的長老在耶和華的約櫃前俯伏在地，直到晚上，把灰撒在頭上。
⁷ 約書亞說：「唉！主耶和華啊，你為什麼竟領這百姓過約旦河，將我們交在亞摩利人手中，使我們滅亡呢？我們不如住在約旦河那邊倒好！
⁸ 主啊，以色列人既在仇敵面前背轉逃跑，我還有什麼可說的呢？
⁹ 迦南人和這地的一切居民聽見了，就必圍困我們，將我們的名從地上除滅；那時你為你的大名要怎樣行呢？」
我們在此看到約書亞在這悲傷的場合所表現的深切關懷。他作為公眾人物，比任何別人更關心這公共的損失，在其中為君王和偉人樹立榜樣，教導他們要為臨到百姓的災禍痛心：他也是基督的預表，基督看他百姓的血為寶貴（詩72:14）。請注意：
一、他如何悲傷：他撕裂衣服（Jos 7:6），表明對這公共災禍的深切哀痛，尤其表明對神不悅的敬畏——這無疑是這災禍的原因。這若只是（如我們太容易說的）戰爭中常見的機遇，元帥如此沮喪便不合宜了；但神既發怒，他如此感受便是他的本分和尊榮。世上最勇敢的軍人之一也承認，他的肉因懼怕神而發顫（詩119:120）。作為在神大能的手下自卑的人，他臉伏於地，不覺得在那偉大的神面前如此卑微有什麼失身分；他向約櫃定睛，以此表達他的恭敬。以色列的長老既關心這事、又受他榜樣的影響，也與他一同俯伏，並為表明深切自卑而把灰撒在頭上，不僅作為舉哀的人，更作為悔罪的人；他們毫不懷疑神如此與他們相爭是因為某樣罪（雖然不知是什麼），便在神面前自卑，以此懇求他息怒。他們這樣持續直到晚上，為要表明這不是一時衝動的結果，而是出於對自己若惹神稍離便必有的災禍和危險的深切體認。約書亞沒有責備探子報告敵情不實，也沒有責備士兵怯懦——雖然兩者或許都該受責備——而是眼目仰望神；因為*營中若有災禍，豈不是他所降的嗎？*他的眼目定睛在發怒的神身上，這使他困擾。
二、他如何禱告——或者說如何懇求，謙卑地與神理論，不像大衛那樣耶和華向烏撒發作之時那樣沉悶不樂，卻是深受感動；他的靈似乎有些激動不安，卻未因此失去禱告的狀態；反而藉著在謙卑的禱告中向神傾吐苦情，他控制了自己的情緒，結果良好。1. 他如今巴不得他們全都滿足於河對岸那兩個支派的分（Jos 7:7）。他以為與其來這裡被剪除，不如留在那裡被削減為好。這話太帶著不滿和對神的不信，無可辯護，儘管他對公益的深切關懷所帶來的意外和失望，在某種程度上可以作為藉口。那些話——你為什麼領我們過約旦河來毀滅我們呢？——太像那些發怨言的人常說的（出14:11,12,16:3,17:3,Nu 14:2,3）；但那察看人心的知道這話是出於另一個靈，所以沒有嚴格計較他失言之處。約書亞若想到他們的事務所陷入的混亂，無疑是因某樣不對之處，而這是可以輕易補救、一切可以重新理順的（正如在他前任的時代屢見不鮮），他便不會把他們被交在亞摩利人手中被毀滅當作既成事實了。神知道他所作的，雖然我們不知道；但我們可以確信，他從未、也永不會虧待我們。2. 他說話如同一個對這事件的意義完全摸不著頭腦的人（Jos 7:8）：「我還有什麼可說的呢？」我能怎樣解釋呢？當以色列——你自己的百姓，你近日為他們行了大事、又應許把這地全然賜給他們——當他們在仇敵面前背轉逃跑（原文作頸項），「當他們不僅逃跑，更仆倒在他們面前、成了他們的掠物？我們對神的大能當怎麼想呢？耶和華的膀臂縮短了嗎？對神的應許當怎麼想呢？他的話是而又非嗎？對神為我們所作的當怎麼想呢？這一切都要歸於無有、證明徒然嗎？」注意：護理的道路往往曲折難明，使最智慧、最好的人也不知說什麼才好；但他們後來必明白（約13:7）。3. 他懇求以色列如今面臨被毀滅的危險。他認為一切都完了：迦南人必圍困我們，斷定我們的防衛既已失去、形勢既已轉向他們有利，我們不久便要如先前可畏一般，變得可鄙；他們必將我們的名從地上除滅（Jos 7:9）。這樣，連敬虔人在事情稍有不順時，也太容易想到最壞的結果，作出比實情更嚴重的結論。但這話在此作為懇求：「主啊，求你不要容以色列的名——這在你眼中如此寶貴、在世上如此偉大的名——被除滅。」4. 他懇求神將受的羞辱：若以色列被毀，他的榮耀必受損。他們要除滅我們的名，他說；隨即彷彿改正自己：強調那個並不要緊（他以為）——我們這微小的名如何無所謂（除滅那個損失不大）——*但你為你的大名要怎樣行呢？*他看這、也為這哀痛，視為這災禍最嚴重之處。他恐怕這會損及神——損及他的智慧和大能、他的良善和信實；埃及人會怎麼說呢？注意：對敬虔的靈魂而言，沒有什麼比神的名受辱更令人痛心的了。這也是他用以懇求免除他的恐懼、使神回心轉意的話；在他整個禱告中，這是唯一帶著任何鼓勵的話，他便以此作結，把這事交託於此：父啊，願你榮耀你的名。神的名是超乎万名的大名；無論發生什麼，我們都當相信他必為自己的名行事，也當禱告求他不容這名被褻瀆。這當成為我們比任何別的事更關心的事。我們當以此為我們一切渴望的目標而定睛，也當以此為我們一切盼望的根基而從中得著鼓勵。我們不能提出比這更好的懇求：主啊，*你為你的大名要怎樣行呢？*願神在凡事上得榮耀，然後他的全旨意我們都歡迎。
¹⁰ 耶和華吩咐約書亞說：「起來！你為何這樣俯伏在地呢？
¹¹ 以色列人犯了罪，背了我所吩咐他們的約，取了當滅的物；又偷竊，又行詭詐，又把那當滅的物放在他們自己的家具裡。
¹² 因此，以色列人在仇敵面前站立不住。他們在仇敵面前背轉逃跑，因為成了被咒詛的；你們若不把當滅的物從你們中間除掉，我就不再與你們同在了。
¹³ 你起來，使百姓自潔，對他們說：『你們當自潔，預備明天，因為以色列的神耶和華如此說：以色列啊，你們中間有當滅的物；你們若不除掉，在仇敵面前就站立不住。』
¹⁴ 到了早晨，你們要按著支派近前來；耶和華所取的支派，要按著宗族近前來；耶和華所取的宗族，要按著家室近前來；耶和華所取的家室，要按著人丁近前來。
¹⁵ 被取的人有當滅的物在他那裡，他和他所有的都必被火焚燒；因為他違背了耶和華的約，因為他在以色列中行了愚妄的事。」
我們在此看到神對約書亞禱告的回答；我們可以設想，這回答是從約櫃那裡發出的，約書亞正是在約櫃前俯伏（Jos 7:6）。那些想要明白神旨意的人，必須帶著他們的渴望來到活潑的聖言面前，在智慧的門前等候智慧的指示（箴8:34）。那些發現自己處於神不悅的記號之下的人，當不要向神抱怨，而要向神傾訴，他們必得著平安的答覆。回答立刻來到，他正說話的時候（賽65:24），正如對但以理那樣（但9:20等）。
一、神針對約書亞當前的沮喪、以及他對以色列當前局勢黑暗悲觀的看法，勉勵他（Jos 7:10）：「起來！不要讓你的靈如此消沉；你為何這樣俯伏在地呢？」毫無疑問，約書亞在神面前自卑、如他所行的那樣哀痛，是作得對的；但如今神告訴他夠了，不要他在那憂傷的姿態中繼續下去，因為神不喜悅悔罪之人過分地苦待己心——超過為得赦免和平安所必需的；那樣哀哭的日子也必結束。起來，從塵埃中抖掉塵土（參賽52:2）。約書亞直到晚上都在哀痛（Jos 7:6），遲到當夜無法為查辦罪犯作任何事，不得不推遲到次日早晨。但以理（但9:21）和以斯拉（拉9:5,6）的哀痛只持續到獻晚祭的時候；那使他們兩人都重新得力；但約書亞過了那個時候，所以如此被喚醒：*起來！不要整夜臥在那裡。*然而我們發現摩西曾在耶和華面前俯伏四十晝夜，為以色列代求（申9:18）。約書亞當起來，因為他有別的事要作，不能臥在那裡；當滅的物必須查出並除掉，越快越好；約書亞就是當作這事的人，所以他是時候脫去哀傷的衣服，穿上審判者的袍子，以熱心為外衣了。哭泣不可妨礙撒種，信仰的一項本分不可擠掉另一項。凡事都有時節。示迦尼或許正是看到這一點，才在類似的場合對以斯拉說了那些話（見拉10:2-4）。
二、神告訴他這災禍真正而唯一的原因，向他說明神為何與他們相爭（Jos 7:11）：以色列人犯了罪。「不要以為神的心意變了，膀臂縮短了，應許將要落空；不，是罪，是罪——那大禍根——截斷了神恩典的潮流，在你們身上造成了這破口。」罪人雖然未被點名，罪卻被描述了，而且這被說成是以色列全體的作為，直到他們把它歸到具體的人身上，並以敬虔的憂愁而自己表明無罪，正如他們所行的（林後7:11）。請注意這裡如何使這罪顯得格外邪惡。1. 他們背了我所吩咐他們的約——一條帶著刑罰的明確誡命。先前已商定耶利哥的一切掠物歸神，迦南其餘各城的掠物歸他們；但他們在劫奪神當得的那一份時，背了這約。2. 他們取了當滅的物，藐視那鄭重宣告在膽敢侵犯神產業之人頭上的咒詛，彷彿那咒詛毫不可畏。3. 他們又偷竊；他們暗中行事，以為可以瞞過神的全知，並隨時可以說耶和華看不見，或以為在如此多的掠物中少了一件他也不會察覺。這樣，你想我恰和你一樣。4. 他們又行詭詐。大概在攻城行動結束後，約書亞召集了眾支派，問他們是否照神的命令忠實地處置了掠物，並囑咐他們若知道有任何過犯，就當揭發；但亞干卻與其餘的人一同作出無辜的聲明，面不改色，如同那吃了把嘴擦淨，說我沒有行惡的淫婦。不但如此，5. 他們把當滅的物放在自己的家具裡，彷彿他們對那物與對自己任何所有之物一樣擁有權利，從不指望被追究，也無意償還。這一切約書亞雖然是智慧警醒的領袖，卻一無所知，直到神告訴他——那知道世人所不知道的一切隱秘惡行的神。神此時本可以告訴他是誰作了這事，卻沒有，（一）為要操練約書亞和以色列人尋找罪犯的熱心。（二）為要給罪人自己悔改和認罪的機會。約書亞無疑立刻在全營中宣告有這樣的過犯犯了，亞干若此時投案、悔罪地承認自己的罪、使審查可以免了，誰知道他不會得著那條律法的恩惠——那律法接受在聖物上誤犯的罪，以贖愆祭連同賠償來處理（利5:15,16）？但亞干直到被拈鬮查出才肯暴露自己，這證明了他的心硬，所以他得不著憐憫。
三、神喚醒他進一步查究，告訴他：1. 這是神與他們相爭的唯一緣由，除此之外別無其他；所以當這當滅之物被除掉，他就不必懼怕，一切都會好的——這一個障礙一旦清除，他們成功的洪流必如從前一樣強勁。2. 這當滅之物若不除掉，他們就不能指望神恩典的同在恢復；明說：你們若不把當滅的——即因當滅之物而成為當滅之人——*除掉，我就不再與你們同在了。*當滅的必被毀滅；神所託付佩劍權柄的人，若不使劍成為那招致神審判臨到一國之邪惡的威脅，便是徒然佩劍。我們藉著個人的悔改和改正，除掉自己心中的當滅之物，除非如此行，我們絕不可指望蒙福之神的恩寵。當叫一切人知道，唯有罪使人與神隔絕，若不真心悔改離棄，就必永遠隔絕。
四、神指示他當以何種方法進行這查究和追訴。1. 他必須今夜使百姓自潔，正如所解釋的，他必須吩咐他們自潔（Jos 7:13）。官長或傳道人在使人成聖上還能作什麼呢？他們必須使自己處於合宜的狀態，好站在神面前、順服神的審查；如今神要查問他們，他們必須先察查自己，預備迎見他們的神。他們要領受神的律法之時曾被召自潔（出19:1-25），如今要受神的審判之時也當如此；因為在兩者之中，神都當以最高的敬意來事奉。「你們中間有當滅的物，所以要自潔」，意即：讓一切無辜的人能證明自己的清白，並更加謹慎地潔淨自己。別人的罪可被我們用來促進自己的成聖，正如哥林多那亂倫之人的醜聞使那教會得著蒙福的更新（林後7:11）。2. 他必須使他們都受拈鬮的審查（Jos 7:14）：先拈出罪人所屬的支派，再拈出家族，再拈出家室，最後拈出那人。定罪如此逐步臨到他，為要給他一些時間出來投案；因為神不願有一人滅亡，乃願人人都來悔改。請注意：鬮落在哪個支派、家族、家室，耶和華被說成取了那個，因為籤放在懷裡，定事由耶和華；無論看似多麼偶然，都在無限的智慧和公義的指導之下；這也是為要顯明，罪人的罪找上他們時，神當在其中被認定；是他抓住他們，逮捕是以他的名義執行的。神已經查出僕人的罪了（創44:16）。這也暗示：公義的神是以何等確定無誤的判斷分辨無辜和有罪，所以雖然一時他們似乎同處一個定罪之下——正如全支派初次被拈出時那樣——但那手裡拿著簸箕的，必有效地將寶貴的從卑賤的分別出來；所以義人雖與惡人同支派、同家族、同家室，卻必不與惡人一同受待（創18:25）。3. 罪犯被查出後，必須不留情面地被處死（來10:28），並要帶著一切聖潔憎惡的表示（Jos 7:15）。他和一切所有的都必被火焚燒，好使他們中間沒有當滅之物的殘餘；這嚴厲判決的理由是，罪犯（一）大大得罪了神：他違背了耶和華的約，而耶和華特別為聖約的尊榮發熱心。（二）大大損害了神的教會：他在以色列中行了愚妄的事，使那被鄰舍看作有智慧、有聰明的國家蒙羞，玷污了那分別為聖歸給神的國家，又攪擾了神所保護的國家。這些罪在本性上如此可惡，後果和影響如此惡劣，這處決——否則會被指為殘忍——便當被稱讚為必要的公義。這是褻瀆聖物；是侵犯神的權利、篡奪他的產業，把那歸他榮耀、專歸他聖所使用的，轉為私用——這就是當受如此嚴懲的罪行，為要警告萬世萬民，當心不可搶奪神。
English original
The Sin of Achan (1451 BC)
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.
² And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-el, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.
³ And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few.
⁴ So there went up thither of the people about three thousand men: and they fled before the men of Ai.
⁵ And the men of Ai smote of them about thirty and six men: for they chased them 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.
The story of this chapter begins with a but. The Lord was with Joshua, and his fame was noised through all that country, so the foregoing chapter ends, and it left no room to doubt but that he would go on as he had begun conquering and to conquer. He did right, and observed his orders in every thing. But the children of Israel committed a trespass, and so set God against them; and then even Joshua's name and fame, his wisdom and courage, could do them no service. If we lose our God, we lose our friends, who cannot help us unless God be for us. Now here is,
I. Achan sinning, Jos 7:1. Here is only a general mention made of the sin; we shall afterwards have a more particular account of it from his own mouth. The sin is here said to be taking of the accursed thing, in disobedience to the command and in defiance of the threatening, Jos 6:18. In the sacking of Jericho orders were given that they should neither spare any lives nor take any treasure to themselves; we read not of the breach of the former prohibition (there were none to whom they showed any mercy), but of the latter: compassion was put off and yielded to the law, but covetousness was indulged. The love of the world is that root of bitterness which of all others is most hardly rooted up. Yet the history of Achan is a plain intimation that he of all the thousands of Israel was the only delinquent in this matter. Had there been more in like manner guilty, no doubt we should have heard of it: and it is strange there were no more. The temptation was strong. It was easy to suggest what a pity it was that so many things of value should be burnt; to what purpose is this waste? In plundering cities, every man reckons himself entitled to what he can lay his hands on. It was easy to promise themselves secrecy and impunity. Yet by the grace of God such impressions were made upon the minds of the Israelites by the ordinances of God, circumcision and the passover, which they had lately been partakers of, and by the providences of God which had been concerning them, that they stood in awe of the divine precept and judgment, and generously denied themselves in obedience to their God. And yet, though it was a single person that sinned, the children of Israel are said to commit the trespass, because one of their body did it, and he was not as yet separated from them, nor disowned by them. They did it, that is, by what Achan did guilt was brought upon the whole society of which he was a member. This should be a warning to us to take heed of sin ourselves, lest by it many be defiled or disquieted (Heb 12:15), and to take heed of having fellowship with sinners, and of being in league with them, lest we share in their guilt. Many a careful tradesman has been broken by a careless partner. And it concerns us to watch over one another for the preventing of sin, because others' sins may redound to our damage.
II. The camp of Israel suffering for the same: The anger of the Lord was kindled against Israel; he saw the offence, though they did not, and takes a course to make them see it; for one way or other, sooner or later, secret sins will be brought to light; and, if men enquire not after them, God will, and with his enquiries will awaken theirs. Many a community is under guilt and wrath and is not aware of it till the fire breaks out: here it broke out quickly. 1. Joshua sends a detachment to seize upon the next city that was in their way, and that was Ai. Only 3000 men were sent, advice being brought him by his spies that the place was inconsiderable, and needed no greater force for the reduction of it, Jos 7:2,3. 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 (Jos 7:4,5): 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 it off. (2.) To harden the Canaanites, and to make them the more secure notwithstanding the terrors they had been struck with, that their ruin, when it came, might be the more dreadful. (3.) To be an evidence of God's displeasure against Israel, and a call to them to purge out the old leaven. And this was principally intended in their defeat. 3. The retreat of this party in disorder put the whole camp of Israel into a fright: The hearts of the people melted, not so much for the loss as for the disappointment. Joshua had assured them that the living God would without fail drive out the Canaanites from before them, Jos 3:10. How can this event be reconciled to that promise? To every thinking man among them it appeared an indication of God's displeasure, and an omen of something worse, and therefore no marvel it put them into such a consternation; if God turn to be their enemy and fight against them, what will become of them? True Israelites tremble when God is angry.
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.
⁷ And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!
⁸ O Lord, what shall I say, when Israel turneth their backs before their enemies!
⁹ For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?
We have here an account of the deep concern Joshua was in upon this sad occasion. He, as a public person, interested himself more than any other in this public loss, and is therein an example to princes and great men, and teaches them to lay much to heart the calamities that befal their people: he is also a type of Christ, to whom the blood of his subjects is precious, Ps 72:14. Observe,
I. How he grieved: He rent his clothes (Jos 7:6), in token of great sorrow for this public disaster, and especially a dread of God's displeasure, which was certainly the cause of it. Had it been but the common chance of war (as we are too apt to express it), it would not have become a general to droop thus under it; but, when God was angry, it was his duty and honour to feel thus. One of the bravest soldiers that ever was owned that his flesh trembled for fear of God, Ps 119:120. As one humbling himself under the mighty had of God, he fell to the earth upon his face, not thinking it any disparagement to him to lie thus low before the great God, to whom he directed this token of reverence, by keeping his eye towards the ark of the Lord. The elders of Israel, being interested in the cause and influenced by his example, prostrated themselves with him, and, in token of deep humiliation, put dust upon their heads, not only as mourners, but as penitents; not doubting but it was for some sin or other that God did thus contend with them (though they knew not what it was), they humbled themselves before God, and thus deprecated the progress of his wrath. This they continued until even-tide, to show that it was not the result of a sudden feeling, but proceeded from a deep conviction of their misery and danger if God were any way provoked to depart from them. Joshua did not fall foul upon his spies for their misinformation concerning the strength of the enemy, nor upon the soldiers for their cowardice, though perhaps both were blameworthy, but his eye is up to God; for is there any evil in the camp and he has not done it? His eye is upon God as displeased, and that troubles him.
II. How he prayed, or pleaded rather, humbly expostulating the case with God, not sullen, as David when the Lord had made a breach upon Uzzah, but much affected; his spirit seemed to be somewhat ruffled and discomposed, yet not so as to be put out of frame for prayer; but, by giving vent to his trouble in a humble address to God, he keeps his temper and it ends well. 1. Now he wishes they had all taken up with the lot of the two tribes on the other side Jordan, Jos 7:7. He thinks it would have been better to have staid there and been cut short than come hither to be cut off. This savours too much of discontent and distrust of God, and cannot be justified, though the surprise and disappointment to one deeply concerned for the public interest may in part excuse it. Those words, wherefore hast thou brought us over Jordan to destroy us? are too like what the murmurers often said (Ex 14:11,12,16:3,17:3, Nu 14:2,3); but he that searches the heart knew they came from another spirit, and therefore was not extreme to mark what he said amiss. Had Joshua considered that this disorder which their affairs were put into no doubt proceeded from something amiss, which yet might easily be redressed, and all set to rights again (as often in his predecessor's time), he would not have spoken of it as a thing taken for granted that they were delivered into the hands of the Amorites to be destroyed. God knows what he does, though we do not; but this we may be sure of, he never did nor ever will do us any wrong. 2. He speaks as one quite at a loss concerning the meaning of this event (Jos 7:8): "What shall I say, what construction can I put upon it, when Israel, thy own people, for whom thou hast lately done such great things and to whom thou hast promised the full possession of this land, when they turn their backs before their enemies" (their necks, so the word is), "when they not only flee before them, but fall before them, and become a prey to them? What shall we think of the divine power? Is the Lord's arm shortened? Of the divine promise? Is his word yea and nay? Of what God has done for us? Shall this be all undone again and prove in vain?" Note, The methods of Providence are often intricate and perplexing, and such as the wisest and best of men know not what to say to; but they shall know hereafter, Joh 13:7. 3. He pleads the danger Israel was now in of being ruined. He gives up all for lost: "The Canaanites will environ us round, concluding that now our defence having departed, and the scales being turned in their favour, we shall soon be as contemptible as ever we were formidable, and they will cut off our name from the earth," Jos 7:9. Thus even good men, when things go against them a little, are too apt to fear the worst, and make harder conclusions than there is reason for. But his comes in here as a plea: "Lord, let not Israel's name, which has been so dear to thee and so great in the world, be cut off." 4. He pleads the reproach that would be cast on God, and that if Israel were ruined his glory would suffer by it. They will cut off our name, says he, yet, as if he had corrected himself for insisting upon that, it is no great matter (thinks he) what becomes of our little name (the cutting off of that will be a small loss), but what wilt thou do for thy great name? this he looks upon and laments as the great aggravation of the calamity. He feared it would reflect on God, his wisdom and power, his goodness and faithfulness; what would the Egyptians say? Note, Nothing is more grievous to a gracious soul than dishonour done to God's name. This also he insists upon as a plea for the preventing of his fears and for a return of God's favour; it is the only word in all his address that has any encouragement in it, and he concludes with it, leaving it to this issue, Father, glorify thy name. The name of God is a great name, above every name; and, whatever happens, we ought to believe that he will, and pray that he would, work for his own name, that this may not be polluted. This should be our concern more than any thing else. On this we must fix our eye as the end of all our desires, and from this we must fetch our encouragement as the foundation of all our hopes. We cannot urge a better plea than this, Lord, What wilt thou do for thy great name? Let God in all be glorified, and then welcome his whole will.
¹⁰ And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?
¹¹ Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.
¹² Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.
¹³ Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.
¹⁴ In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the LORD taketh shall come according to the families thereof; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man.
¹⁵ And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.
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, Jos 7:6. 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, Pr 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, Da 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 (Da 9:21), and Ezra (Ezr 9:5,6), 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, De 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, 2Co 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? Le 5:15,16. 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 19:1-25), 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, 2Co 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, Ge 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, Ge 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.
16-26
Achan's Arraignment; Achan's Confession; The Execution of Achan (1451 BC)
繁體中文
亞干被審；亞干的認罪；亞干被處決（主前1451年）
¹⁶ 於是約書亞清早起來，使以色列人按支派近前來；取出來的是猶大支派。
¹⁷ 他使猶大支派近前來，就取了謝拉家族；使謝拉家族按男丁近前來，就取出撒底。
¹⁸ 使撒底的家室按男丁近前來，就取出猶大支派、謝拉的曾孫、撒底的孫子、迦米的兒子亞干。
¹⁹ 約書亞對亞干說：「我兒，我勸你將榮耀歸給耶和華以色列的神，在他面前認罪，將你所做的事告訴我，不可向我隱瞞。」
²⁰ 亞干回答約書亞說：「我實在得罪了耶和華以色列的神。我所做的事如此如此：
²¹ 我在所奪的物中看見一件美好的示拿衣服、二百舍客勒銀子、一條重五十舍客勒的金子，我就貪愛這些物件，便拿去了。現今藏在我帳棚內的地裡，銀子在衣服底下。」
²² 約書亞就打發人跑到帳棚裡；看哪，那件衣服藏在他帳棚內，銀子在衣服底下。
²³ 他們就從帳棚裡取出來，拿到約書亞和以色列眾人那裡，擺在耶和華面前。
²⁴ 約書亞和以色列眾人就把謝拉的曾孫亞干，連同那銀子、那件衣服、那條金子，並他的兒女、牛、驢、羊、帳棚，以及他一切所有的，都帶到亞割谷去。
²⁵ 約書亞說：「你為甚麼連累我們呢？今日耶和華必叫你受連累。」於是以色列眾人用石頭打死他，用火焚燒他一切所有的。
²⁶ 眾人在亞干身上堆成一大堆石頭，直存到今日。於是耶和華轉意，不發他的烈怒。因此那地方名叫亞割谷，直到今日。
在這幾節裡我們看到：
I. 亞干被拈鬮查出。這鬮分證明是完全準確的，雖然是逐步進行的。我們固然可以推想，約書亞既知道了他（在神之下）所治理的這身體的病根最壞之處，又被引到了明確的治療方法，就睡得更好、更安穩；然而他卻「清早起來」（書7:16），他的心是何等殷切，要除掉那當滅之物。我們在別的場合也見約書亞是個早起的人；這裡顯出他的熱心和他極切望看見以色列重新得著神的恩。在這盤問中當注意：1. 有罪的支派是猶大——那在一切支派中最尊貴、最顯赫、也將要如此的支派；這對他們的尊嚴是一種攙雜，也可作為他們驕傲的遏制：榮耀他們的固然有許多，但這裡卻有一個成為他們的羞辱。最優秀的家族不可驚奇，若其中發現、或由其傳下、成為他們憂愁和羞辱的人。猶大要在迦南得最大、最先的鬮分；這支派的人就更不可推諉了——他不滿足於等候自己的份，竟侵犯神的物業。猶太人的傳說是：猶大支派被取出時，那支派的勇士拔出刀來，聲明他們不見罪犯受罰、無辜的自己（他們知道自己無辜）得清白，就不收刀入鞘。2. 有罪的人終於被鎖定，拈鬮的話語是：「你就是那人」（書7:18）。奇怪的是，亞干既良心不安，看見鬮分越來越逼近自己，竟既沒有逃走的聰明，也沒有認罪的恩典；但「他的心因罪的詭詞而剛硬」，結果「自取敗壞」。我們不難想像，當他被單獨挑出來作為罪人，全以色列的目光都盯著他，人人都準備說：「我們的仇敵啊，我們找到你了嗎？」他那時面色如何改變，心中何等恐懼混亂。請看：（1）那些在罪中指望保密之人的愚妄：公義的神有許多方法揭露黑暗的隱秘作為，使那些繼續與那不結實的惡行相交的人蒙羞敗亡。神若願意，「空中的鳥」也必「傳揚聲音」（傳10:20）。見詩94:7等。（2）當神與我們相爭之時，查出爭訟的緣由、查出那如同亞干一般攪擾我們營盤的具體罪惡，是何等緊要。我們當如此省察自己，仔細複查良心的記錄，找出那當滅之物，並如聖潔的約伯那樣懇切禱告：「主啊，求你指示我你為何與我爭論。」查出叛徒，他就不再被容留。
II. 他的審訊和盤問（書7:19）。約書亞坐堂審判，雖然因拈鬮的判定已經完全確信他有罪，卻仍勸他作悔罪的認罪，使他的靈魂在來世可以因此得救——儘管他不能給他任何指望，以為認罪可以救他的性命。當注意：1. 他以所能有的最大溫柔和體恤來接待他，如同摩西的真門徒。他本可以公正地稱他為「賊」、「叛徒」、「拉加」、「無知的人」，卻稱他為「兒子」；他本可以像大祭司對我們蒙福的救主那樣起誓勒令他認罪，或以酷刑威嚇他逼他招供，卻出於愛而懇求他：「我勸你……認罪。」這是一切人的榜樣——不可嘲笑那些落在患難中的人，即使他們是因自己的惡行把自己陷入其中的，而要以溫柔的靈對待犯罪的人，因為我們不知道，若神任憑我們隨自己的計謀而行，我們自己會成為甚麼樣的人、做甚麼樣的事。這也是官長的榜樣——在執行公義時，當以嚴格而審慎的手管轄自己的情感，絕不容自己被情感驅使，以至於行為或言語上有任何失當，即使對那些給了最大挑釁的人也是如此。「人的怒氣並不成就神的義」。當記念「審判是屬乎神的」，他是「怒氣的主」。這是最能使犯罪者悔改的方法。2. 他盼望他做的——認出事實，向神認罪；神才是這罪所得罪的當事者；約書亞在他面前是站在神的地位，所以向他認罪就是向神認罪。藉此他可以在所指控他的事上使約書亞和會眾得著滿足；他的認罪也是他悔改的證據，並警告別人不可效法他的過犯而犯罪；但約書亞在此所意圖的，是神可以因此得榮耀——被尊為主，為無所不知、無所不能的神，沒有任何隱秘向他隱藏；也被尊為以色列的神，他既特別介意對他以色列人所加的侮辱，也照樣介意以色列人對他所加的侮辱。當注意：在認罪之時，我們一面把羞辱歸給自己，一面把榮耀歸給神，看他為公義的神，承認他向我們發怒是公道的；又看他為良善的神，他不會把我們的認罪當作對付我們的證據，而是在我們被帶到承認他若刑罰我們也是信實公義之時，他赦免我們也是信實公義的。我們因罪在神的榮耀上虧欠了他；基督藉著他的死已經為這虧欠作了補償；但所要求於我們的，是藉悔改表明我們對他榮耀的好意，並在我們力所能及的範圍內把榮耀歸給他。帕特里克主教引述撒瑪利亞編年史，使約書亞在此對亞干說：「你當舉目仰望天地之王，承認沒有任何事物可以向那位深知最大隱秘的隱藏。」
III. 他的認罪——如今既見隱瞞無益，終於相當坦白直率（書7:20,21）。這裡有：1. 一個悔罪者對過犯的承認。「我實在得罪了；我被指控的事實在太真確，不能否認，也太惡劣，不能辯解。我承認，我哀歎；耶和華使這事顯露出來是公義的，因為我實在得罪了。」這是一個厭惡自己罪惡、良心被罪重壓之悔罪者的話。「我沒有甚麼可指責別人的，卻有許多可指責自己的；當滅之物正是在我這裡尋見；我就是那個『曲解正理而於自己無益』的人。」他加重這罪的，是說這罪是「得罪了耶和華以色列的神」。他自己是以色列人，與那蒙高舉的國一同有分於其特權，所以「得罪以色列的神」就是得罪他自己的神，這使他負上了所能想像的最卑鄙的背叛和忘恩之罪。2. 對事實的具體陳述：「我所做的事如此如此。」神曾籠統地告訴約書亞有一部分當滅之物被侵佔了，卻要他從亞干口中引出細節；因為神必以這樣那樣的方式使「罪人自己的舌頭落在自己身上」（詩64:8）；他若使他們悔改，他們必成為控告自己的人，他們甦醒的良心勝過一千個見證人。當注意：悔罪者在向神認罪時，當十分具體；不僅說「我犯了罪」，更要說「我在這事那事上犯了罪」，回顧導致犯罪的每一步和使罪更加極其邪惡的每個情節，並為之懊悔：「我所做的事如此如此。」他認出：（1）所取的物件。他在搶掠耶利哥一戶人家時，發現了一件美好的示拿衣服——這字意為禮服，是君王在隆重場合所穿的，大概屬於耶利哥王；它是從遠方——示拿——來的。有人譯作「彩衣」。無論它是甚麼，在他眼中看來十分華美。「太可惜了」（亞干心想）「它要被焚燒；那樣誰也得不到好處；我若拿來歸自己，可以作我多年的上好衣裳。」在這些藉口之下，他先在這上面放膽，以為從火中救出來不算為惡；然而他手既伸了出去，就進而取了一袋銀子——二百舍客勒，即一百盎司銀，和一條重五十舍客勒——即二十五盎司——的金子。他不能說取這些是從火中救出來（因為「金銀」本當存入「庫中」）；但那些以輕微藉口壯膽去犯一項罪的人，心便因之剛硬，以致不再需要這樣的藉口就敢去犯第二項；因為罪的路是下坡路。請看亞干為之冒這絕望之險的代價何等微小，他這筆交易損失何等慘重。見太16:26。（2）他認出取物的經過。[1] 罪從眼開始。他看見這些好東西，正如夏娃看見禁果，被這景象奇妙地迷惑。請看任憑心隨眼而行的後果，我們何等需要與眼睛立約——它們若遊蕩，就必為之流淚。「你觀看那紅色的酒，觀看那美貌的女子」，總不可如此；寧可剜出那使你犯罪的右眼，以避免把它摳出來丟掉的必要（太5:28,29）。[2] 它從心發出。他承認：「我就貪愛這些物件。」於是私慾既懷了胎，就生出罪來。凡要避免犯罪行為的人，必須治死並遏制自己罪惡的私慾，特別是貪愛世俗財富的私慾——我們特別稱之為「貪婪」。貪財是萬惡之根，其所引致的惡何其多！亞干若用信心的眼來看這些物件，就必看見它們是當滅之物，就必懼怕它們；但他僅用感官的眼來看，便看見它們是美好的東西，就貪愛它們。毀滅他的不是觀看，而是貪戀。[3] 他既犯了罪，就極力隱藏。他既取了禁物，恐怕有人搜查違禁物品，就「把它們藏在地裡」，如同決意保留所奪之物、永不歸還的人。如此亞干認出了全部事實，使神對他所判的刑罰得以稱義。請看「罪的詭詞」：在犯罪時悅人的，在反省時卻是苦的；到末了它咬人如蛇。特別要請看，不義之財有何結局，那些搶奪神的將如何被欺哄。伯20:15，「他吞了財寶，還要吐出。」
IV. 他的定罪。神已藉拈鬮定他的罪；他已藉自己的認罪定了自己的罪；但為使最不滿的以色列人也無由反對這程序，約書亞藉著搜查他的帳棚進一步定了他的罪——在其中找到了他所承認的那些物件。經上特別留意所差遣去搜查的使者所表現的急切：他們「跑到帳棚那裡」（書7:22），不僅表明他們樂意遵從約書亞的命令，也表明他們在營中清除當滅之物、重新得著神恩之前，是何等不安。那些覺得自己落在神震怒之下的人，當覺得不可拖延除罪。遲延是危險的，不是消磨的時候。贓物被取出後，被「擺在耶和華面前」（書7:23），為要使全以色列看見對亞干的證據何等確鑿，並敬服神審判的嚴厲——竟因偷竊如此小物而如此嚴懲；又敬服他審判的公義——在維護他對當滅之物的權利上；並懼怕永不再犯同樣的罪。把它們擺在耶和華面前，他們承認了他對這些物件的所有權，並等候他對這些物件的指示。當注意：那些想要欺哄神的人，不過是欺哄自己；從他那裡取去的，他必收回（何2:9），他也決不至最終因任何人而受虧損。
V. 他的判刑。約書亞向他宣判（書7:25）：「你為甚麼連累我們呢？」這就是判刑的根據。「哦，你連累我們何等深啊！」有人如此讀。他所指的是先前警告不可染指當滅之物時所說的話（書6:18）——「恐怕你們使以色列全營成了當滅的，使營陷在禍患中」。當注意：罪是一件非常麻煩的東西，不僅對犯罪者自己，對他周圍的一切也是如此。「貪戀財利的」（如亞干）「擾害己家」（箴15:27），也擾害他所屬的一切群體。如今（約書亞說）「神必叫你受連累」。請看亞干為何被如此嚴厲對待，不僅因為他搶奪了神，更因為他連累了以色列；他頭上（可以說）寫著這控訴：「亞干，那連累以色列的人」，正如亞哈（王上18:18）。所以這就是他的判決：「神必叫你受連累。」當注意：公義的神必定「將患難報應那加患難」給他百姓的人（帖後1:6）。那些製造麻煩的，必受麻煩。有些猶太拉比從「今日」這個把他的受連累限制在今世的詞，推斷他在來世不再受連累；肉體被毀滅，好使靈魂得救——若是如此，這刑罰實際上就不如表面看來那樣嚴厲。在他罪惡和刑罰的描述中——兩者都有「麻煩」——對他的名字亞干（或如代上2:7所稱的「亞迦」）有明顯的暗指，這名字意為「麻煩」。他實在太過應了他的名字。
VI. 他的處決。無法獲得緩刑；壞疽的肢體必須立即切除。他既被證明是當滅之物，是營中的攪擾者，我們可以推想眾人都喊著反對他：「除掉他，除掉他！用石頭打死他，用石頭打死他！」這裡有：
1. 行刑的地點。他們把他帶出營外，作為他們「把那惡人從你們中間趕出去」（林前5:13）的記號。當我們的主耶穌為我們成了咒詛，好使我們因他的麻煩而得平安，他如當滅之物一般「在城門外」受苦，擔當我們的羞辱（來13:12,13）。行刑在遠處進行，使被亞干之罪所攪擾的營盤不致因他的死而被玷污。
2. 參與處決的人。這是全以色列的作為（書7:24,25）。他們都是這事的觀眾，為要看見而懼怕。公開的處決就是公開的鑑戒。不但如此，他們都同意他的死，凡能參與的都參與其中，作為他們對他褻瀆之舉的普遍憎惡，以及對神向他們不高興的畏懼的記號。
3. 與他同受刑罰的人；因為他「並沒有獨自擔當自己的罪孽而死」（書22:20）。（1）所偷之物與他一同被毀——衣服被焚，正如本當與耶利哥其餘可燃之物一同被焚那樣；金銀被毀壞、熔化、失去，埋在他其餘財物的灰燼中，在「那堆石頭」之下，永不再作別用。（2）他一切其他的財物也同樣被毀，不僅他的帳棚和其中的器具，連他的「牛、驢、羊」也一同被毀，為要表明不義得來的財物——特別是因褻瀆而得的——不僅毫無益處，還要使與之相加的一切產業遭受毀壞和消耗。寓言中的鷹從祭壇偷取肉塊，帶回了一塊煤炭，燒毀了牠的巢（哈2:9,10，亞5:3）。那些貪圖超過自己所有的，反失去自己原有的。（3）他的兒女與他一同被處死。誠然有人認為他們被「帶出來」（書7:24）只是作為父親受刑的觀眾，但大多數人認為他們與他同死，這也必是書7:25所說「他們用火焚燒」的意思——那裡說他們「用石頭打死他們之後，又用火焚燒」。神曾明確規定官長不可因父親的罪處死兒女；但他並不打算用這律法束縛自己，而在本案中他已明確吩咐（書7:15）罪犯和他一切所有的都要被火焚燒。或許他的兒女在這惡行中是幫兇，曾幫助搬運那當滅之物。他們很可能在隱藏上有分，他若非得到他們的同意，就無法把這些東西藏在帳棚中間；於是他們就成了事後從犯；他們若在罪上有分，無論多麼輕微，這罪既是如此可憎，他們與刑罰有分便是公道的。無論如何，神因此得了榮耀，所執行的審判也因此更加可畏。
4. 加在他身上的刑罰本身。他被石頭打死（有人認為是因他是犯了安息日——假定褻瀆是在安息日犯的），然後他的屍體被焚燒，如當滅之物一般，不留任何殘餘。全體百姓在這處決中的同心合意，教導我們一個國家是多麼有利於其中的每個人，在各自的崗位上盡力抑制罪惡和褻瀆、改革風氣；「罪是國家的羞辱」，所以每個真正的以色列人都當有一塊石頭投向它。
5. 藉此使神的怒氣得以平息（書7:26）：「於是耶和華轉意，不發他的烈怒。」藉著真實的悔改和改革而除去罪惡，既是恢復神恩的惟一途徑，也是一條穩妥而最有效的方法。除去原因，結果就必停止。
VII. 他的定罪和處決的記錄。人們小心保存對這事的記念，為要警告和教導後世。1. 在亞干被處決之處，堆起了一大堆石頭，會眾中每個人大概都扔一塊石頭到堆上，作為他對這罪惡憎惡的記號。2. 那地方被賦予了一個新名——稱為「亞割谷」，即「麻煩谷」。這是亞干之名永久的羞辱印記，也是對萬民不可侵犯神物業的永久警告。藉著對亞干的這項嚴厲對待，約書亞政權——如今尚在初期——的尊嚴得以維持，以色列在他們進入應許迦南之際，也被提醒當在自身危險中留意，他們憑以擁有這地的賜予所附帶的條款和限制。「亞割谷」被說成是賜下作為「指望的門」，因為當我們除掉那當滅之物，以色列中就有了指望的開端（何2:15，拉10:2）。
English original
Achan's Arraignment; Achan's Confession; The Execution of Achan (1451 BC)
¹⁶ So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:
¹⁷ And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:
¹⁸ And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
¹⁹ And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.
²⁰ And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:
²¹ When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.
²² So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.
²³ And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD.
²⁴ And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.
²⁵ And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.
²⁶ And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.
We have in these verses,
I. The discovery of Achan by the lot, which proved a perfect lot, though it proceeded gradually. Though we may suppose that Joshua slept the better, and with more ease and satisfaction, when he knew the worst of the disease of that body of which, under God, he was the head, and was put into a certain method of cure, yet he rose up early in the morning (Jos 7:16), so much was his heart upon it, to put away the accursed thing. We have found Joshua upon other occasions an early riser; here it shows his zeal and vehement desire to see Israel restored to the divine favour. In the scrutiny observe, 1. That the guilty tribe was that of Judah, which was, and was to be, of all the tribes, the most honourable and illustrious; this was an alloy to their dignity, and might serve as a check to their pride: many there were who were its glories, but here was one that was its reproach. Let not the best families think it strange if there be those found in them, and descending from them, that prove their grief and shame. Judah was to have the first and largest lot in Canaan; the more inexcusable is one of that tribe it, not content to wait for his own share, he break in upon God's property. The Jews' tradition is that when the tribe of Judah was taken the valiant men of that tribe drew their swords, and professed they would not sheathe them again till they saw the criminal punished and themselves cleared who knew their own innocency. 2. That the guilty person was at length fastened upon, and the language of the lot was, Thou art the man, Jos 7:18. It was strange that Achan, being conscious to himself of guilt, when he saw the lot come nearer and nearer to him, had not either the wit to make an escape or the grace to make a confession; but his heart was hardened through the deceitfulness of sin, and it proved to be to his own destruction. We may well imagine how his countenance changed, and what horror and confusion seized him when he was singled out as the delinquent, when the eyes of all Israel were fastened upon him, and every one was ready to say, Have we found thee, O our enemy? See here, (1.) The folly of those that promise themselves secrecy in sin: the righteous God has many ways of bringing to light the hidden works of darkness, and so bringing to shame and ruin those that continue their fellowship with those unfruitful works. A bird of the air, when God pleases, shall carry the voice, Ec 10:20. See Ps 94:7, etc. (2.) How much it is our concern, when God is contending with us, to find out what the cause of action is, what the particular sin is, that, like Achan, troubles our camp. We must thus examine ourselves and carefully review the records of conscience, that we may find out the accursed thing, and pray earnestly with holy Job, Lord, show me wherefore thou contendest with me. Discover the traitor and he shall be no longer harboured.
II. His arraignment and examination, Jos 7:19. Joshua sits judge, and, though abundantly satisfied of his guilt by the determination of the lot, yet urges him to make a penitent confession, that his soul might be saved by it in the other world, though he could not give him any encouragement to hope that he should save his life by it. Observe, 1. How he accosts him with the greatest mildness and tenderness that could be, like a true disciple of Moses. He might justly have called him "thief," and "rebel," "Raca," and "thou fool," but he call him "son;" he might have adjured him to confess, as the high priest did our blessed Saviour, or threatened him with the torture to extort a confession, but for love's sake he rather beseeches him: I pray thee make confession. This is an example to all not to insult over those that are in misery, though they have brought themselves into it by their own wickedness, but to treat even offenders with the spirit of meekness, not knowing, what we ourselves should have been and done if God had put us into the hands of our own counsels. It is likewise an example to magistrates, in executing justice, to govern their own passions with a strict and prudent hand, and never suffer themselves to be transported by them into any indecencies of behaviour or language, no, not towards those that have given the greatest provocations. The wrath of man worketh not the righteousness of God. Let them remember the judgment is God's, who is Lord of his anger. This is the likeliest method of bringing offenders to repentance. 2. What he wishes him to do, to confess the fact, to confess it to God, the party offended by the crime; Joshua was to him in god's stead, so that in confessing to him he confessed to God. Hereby he would satisfy Joshua and the congregation concerning that which was laid to his charge; his confession would also be an evidence of his repentance, and a warning to others to take heed of sinning after the similitude of his transgression: but that which Joshua aims at herein is that God might be honoured by it, as the Lord, the God of infinite knowledge and power, from whom no secrets are hid; and as the God of Israel, who, as he does particularly resent affronts given to his Israel, so he does the affronts given him by Israel. Note, In confessing sin, as we take shame to ourselves, so we give glory to God as righteous God, owning him justly displeased with us, and as a good God, who will not improve our confessions as evidences against us, but is faithful and just to forgive when we are brought to own that he would be faithful and just if he should punish. By sin we have injured God in his honour. Christ by his death has made satisfaction for the injury; but it is required that we by repentance show our good will to his honour, and, as far as in us lies, give glory to him. Bishop Patrick quotes the Samaritan chronicle, making Joshua to say here to Achan, Lift up thy eyes to the king of heaven and earth, and acknowledge that nothing can be hidden from him who knoweth the greatest secrets.
III. His confession, which now at last, when he saw it was to no purpose to conceal his crime, was free and ingenuous enough, Jos 7:20,21. Here is, 1. A penitent acknowledgment of fault. "Indeed I have sinned; what I am charged with is too true to be denied and too bad to be excused. I own it, I lament it; the Lord is righteous in bringing it to light, for indeed I have sinned." This is the language of a penitent that is sick of his sin, and whose conscience is loaded with it. "I have nothing to accuse any one else of, but a great deal to say against myself; it is with me that the accursed thing is found; I am the man who has perverted that which was right and it profited me not." And that wherewith he aggravates the sin is that it was committed against the Lord God of Israel. He was himself an Israelite, a sharer with the rest of that exalted nation in their privileges, so that, in offending the God of Israel, he offended his own God, which laid him under the guilt of the basest treachery and ingratitude imaginable. 2. A particular narrative of the fact: Thus and thus have I done. God had told Joshua in general that a part of the devoted things was alienated, but is to him to draw from Achan an account of the particulars; for, one way or other, God will make sinners' own tongues to fall upon them (Ps 64:8); if ever he bring them to repentance, they will be their own accusers, and their awakened consciences will be instead of a thousand witnesses. Note, It becomes penitents, in the confession of their sins to God, to be very particular; not only, "I have sinned," but, "In this and that instance I have sinned," reflecting with regret upon all the steps that led to the sin and all the circumstances that aggravated it and made it exceedingly sinful: thus and thus have I done. He confesses, (1.) To the things taken. In plundering a house in Jericho he found a goodly Babylonish garment; the word signifies a robe, such as princes wore when they appeared in state, probably it belonged to the King of Jericho; it was far fetched, as we translate it, from Babylon. A garment of divers colours, so some render it. Whatever it was, in his eyes it made a very glorious show. "A thousand pities" (thinks Achan) "that it should be burnt; then it will do nobody any good; if I take it for myself, it will serve me many a year for my best garment." Under these pretences, he makes bold with this first, and things it no harm to save it from the fire; but, his hand being thus in, he proceeds to take a bag of money, two hundred shekels, that is one hundred ounces of silver, and a wedge of gold which weighed fifty shekels, that is twenty-five ounces. He could not plead that, in taking these, he saved them from the fire (for the silver and gold were to be laid up in the treasury); but those that make a slight excuse to serve in daring to commit one sin will have their hearts so hardened by it that they will venture upon the next without such an excuse; for the way of sin is downhill. See what a peer prize it was for which Achan ran this desperate hazard, and what an unspeakable loser he was by the bargain. See Mt 16:26. (2.) He confesses the manner of taking them. [1.] The sin began in the eye. He saw these fine things, as Eve saw the forbidden fruit, and was strangely charmed with the sight. See what comes of suffering the heart to walk after the eyes, and what need we have to make this covenant with our eyes, that if they wander they shall be sure to weep for it. Look not thou upon the wine that is red, upon the woman that is fair; close the right eye that thus offense thee, to prevent the necessity of plucking it out, and casting it from thee, Mt 5:28,29. [2.] It proceeded out of the heart. He owns, I coveted them. Thus lust conceived and brought forth this sin. Those that would be kept from sinful actions must mortify and check in themselves sinful desires, particularly the desire of worldly wealth, which we more particularly call covetousness. O what a world of evil is the love money the root of! Had Achan looked upon these things with an eye of faith, he would have seen them accursed things, and would have dreaded them, but, looking upon them with an eye of sense only, he saw them goodly things, and coveted them. It was not the looking, but the lusting that ruined him. [3.] When he had committed it he was very industrious to conceal it. Having taken of the forbidden treasures, fearing lest any search should be made for prohibited goods, he hid them in the earth, as one that resolved to keep what he had gotten, and never to make restitution. Thus does Achan confess the whole matter, that God might be justified in the sentence passed upon him. See the deceitfulness of sin; that which is pleasing in the commission is bitter in the reflection; at the last it bites like a serpent. Particularly, see what comes of ill-gotten goods, and how those will be cheated that rob God. Job 20:15, He hath swallowed down riches, and he shall vomit them up again.
IV. His conviction. God had convicted him by the lot; he had convicted himself by his own confession; but, that no room might be left for the most discontented Israelite to object against the process, Joshua has him further convicted by the searching of his tent, in which the goods were found which he confessed to. Particular notice is taken of the haste which the messengers made that were sent to search: They ran to the tent (Jos 7:22), not only to show their readiness to obey Joshua's orders, but to show how uneasy they were till the camp was cleared of the accursed thing, that they might regain the divine favour. Those that feel themselves under wrath find themselves concerned not to defer the putting away of sin. Delays are dangerous, and it is not time to trifle. When the stolen goods were brought they were laid out before the Lord (Jos 7:23), that all Israel might see how plain the evidence was against Achan, and might adore the strictness of God's judgments in punishing so severely the stealing of such small things, and yet the justice of his judgments in maintaining his right to devoted things, and might be afraid of ever offending in the like kind. In laying them out before the Lord they acknowledged his title to them, and waited to receive his directions concerning them. Note, Those that think to put a cheat upon God do but deceive themselves; what is taken from him he will recover (Ho 2:9) and he will be a loser by no man at last.
V. His condemnation. Joshua passes sentence upon him (Jos 7:25): Why hast thou troubled us? There is the ground of the sentence. O, how much hast thou troubled us! so some read it. He refers to what was said when the warning was given not to meddle with the accursed thing (Jos 6:18), lest you make the camp of Israel a curse and trouble it. Note, Sin is a very troublesome thing, not only to the sinner himself, but to all about him. He that is greedy of gain, as Achan was, troubles his own house (Pr 15:27) and all the communities he belongs to. Now (says Joshua) God shall trouble thee. See why Achan was so severely dealt with, not only because he had robbed God, but because he had troubled Israel; over his head he had (as it were) this accusation written, "Achan, the troubler of Israel," as Ahab, 1Ki 18:18. This therefore is his doom: God shall trouble thee. Note, the righteous God will certainly recompense tribulation to those that trouble his people, 2Th 1:6. Those that are troublesome shall be troubled. Some of the Jewish doctors, from that word which determines the troubling of him to this day, infer that therefore he should not be troubled in the world to come; the flesh was destroyed that spirit might be saved, and, if so, the dispensation was really less severe than it seemed. In the description both of his sin and of his punishment, by the trouble that was in both, there is a plain allusion to his name Achan, or, as he is called, 1Ch 2:7, Achar, which signifies trouble. He did too much answer his name.
VI. His execution. No reprieve could be obtained; a gangrened member must be cut off immediately. When he is proved to be an anathema, and the troubler of the camp, we may suppose all the people cry out against him, Away with him, away with him! Stone him, stone him! Here is,
1. The place of execution. They brought him out of the camp, in token of their putting far from them that wicked person, 1Co 5:13. When our Lord Jesus was made a curse for us, that by his trouble we might have peace, he suffered as an accursed thing without the gate, bearing our reproach, Heb 13:12,13. The execution was at a distance, that the camp which was disturbed by Achan's sin might not be defiled by his death.
2. The persons employed in his execution. It was the act of all Israel, Jos 7:24,25. They were all spectators of it, that they might see and fear. Public executions are public examples. Nay, they were all consenting to his death, and as many as could were active in it, in token of the universal detestation in which they held his sacrilegious attempt, and their dread of God's displeasure against them.
3. The partakers with him in the punishment; for he perished not alone in his iniquity, Jos 22:20. (1.) The stolen goods were destroyed with him, the garment burnt, as it should have been with the rest of the combustible things in Jericho, and the silver and gold defaced, melted, lost, and buried, in the ashes of the rest of his goods under the heap of stones, so as never to be put to any other use. (2.) All his other goods were destroyed likewise, not only his tent, and the furniture of that, but his oxen, asses, and sheep, to show that goods gotten unjustly, especially if they be gotten by sacrilege, will not only turn to no account, but will blast and waste the rest of the possessions to which they are added. The eagle in the fable, that stole flesh from the altar, brought a coal of fire with it, which burnt her nest, Hab 2:9,10, Zec 5:3. Those lose their own that grasp at more than their own. (3.) His sons and daughters were put to death with him. Some indeed think that they were brought out (Jos 7:24) only to be the spectators of their father's punishment, but most conclude that they died with him, and that they must be meant Jos 7:25, where it is said they burned them with fire, after they had stoned them with stones. God had expressly provided that magistrates should not put the children to death for the fathers'; but he did not intend to bind himself by that law, and in this case he had expressly ordered (Jos 7:15) that the criminal, and all that he had, should be burnt. Perhaps his sons and daughters were aiders and abettors in the villany, had helped to carry off the accursed thing. It is very probable that they assisted in the concealment, and that he could not hide them in the midst of his tent but they must know and keep his counsel, and so they became accessaries ex post facto—after the fact; and, if they were ever so little partakers in the crime, it was so heinous that they were justly sharers in the punishment. However God was hereby glorified, and the judgment executed was thus made the more tremendous.
4. The punishment itself that was inflicted on him. He was stoned (some think as a sabbath breaker, supposing that the sacrilege was committed on the sabbath day), and then his dead body was burnt, as an accursed thing, of which there should be no remainder left. The concurrence of all the people in this execution teaches us how much it is the interest of a nation that all in it should contribute what they can, in their places, to the suppression of vice and profaneness, and the reformation of manners; sin is a reproach to any people, and therefore every Israelite indeed will have a stone to throw at it.
5. The pacifying of God's wrath hereby (Jos 7:26): The Lord turned from the fierceness of his anger. The putting away of sin by true repentance and reformation, as it is the only way, so it is a sure and most effectual way, to recover the divine favour. Take away the cause, and the effect will cease.
VII. The record of his conviction and execution. Care was taken to preserve the remembrance of it, for warning and instruction to posterity. 1. A heap of stones was raised on the place where Achan was executed, every one perhaps of the congregation throwing a stone to the heap, in token of his detestation of the crime. 2. A new name was given to the place; it was called theValley of Achor, or trouble. This was a perpetual brand of infamy upon Achan's name, and a perpetual warning to all people not to invade God's property. By this severity against Achan, the honour of Joshua's government, now in the infancy of it, was maintained, and Israel, at their entrance upon the promised Canaan, were reminded to observe, at their peril, the provisos and limitations of the grant by which they held it. The Valley of Achor is said to be given for a door of hope, because when we put away the accursed thing then there begins to be hope in Israel, Ho 2:15, Ezr 10:2.
我們不止一次見到，以色列人的事務即便處在最順遂的境況、給人最樂觀的指望之時，也因罪的緣故而陷於混亂與困頓，最有希望的事業因此停滯。金牛犢、在加低斯的發怨言、以及在毘珥的罪孽，都曾破壞他們的計畫，給他們帶來極大的擾亂；本章我們又看到一個因罪而中斷他們軍事進展的例子。但因這只是個人或一家的罪，且很快得著贖罪，其後果不及那些罪嚴重；然而它仍足以讓他們知道，自己仍須時刻謹慎自守。本章記有：一、亞干因貪圖當滅之物而犯罪（Jos 7:1）。二、以色列人因此在艾城面前戰敗（Jos 7:2-5）。三、約書亞因這悲慘的災禍而自卑禱告（Jos 7:6-9）。四、神指示他當怎樣除掉那惹神如此與他們相爭的罪咎（Jos 7:10-15）。五、罪犯被查出、受審、定罪並處決，神的怒氣便轉消（Jos 7:16-26）。從這段記事可以看出，正如律法一樣，迦南本身也「不能叫任何事完全」；神所賜給以色列人的聖潔與平安的完全，只能在那屬天的迦南裡才得尋見。