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Joshua 7:1. But the children of Israel — That is, one of them. It is a usual form of speech in the Holy Scriptures, to ascribe that to many indefinitely, which properly belonged only to one or two of the same body or society. Thus (Matthew 26:8) we find that to be ascribed to all the disciples which was done by Judas alone: see John 12:4. Committed a trespass in the accursed thing — Offended God by taking some of the spoils which were devoted to destruction, or appropriated to God’s treasury, with a curse upon him who took them. Achan, the son of Carmi — He is called Achar, (1 Chronicles 2:7,) a word that signifies, He troubled. It is probable that as he had troubled Israel, (Joshua 7:25,) they changed his name thus in after-times. Zabdi — Called also Zimri, 1 Chronicles 2:6. Zerah — Or Zarah, who was Judah’s immediate son, (Genesis 38:30,) who went with his father into Egypt when he was very young. And thus, for making up the two hundred and fifty-six years that are supposed to come between that and this time, we must allow Achan to be now an old man, and his three ancestors to have begotten each his son at about sixty years of age; which at that time was not incredible nor unusual. Against the children of Israel — Why did God punish the whole society for this one man’s sin? All of them were punished for their own sins, whereof each had a sufficient proportion; but God took this occasion to inflict the punishment upon the society. 1st, Because divers of them might be guilty of this sin, either by coveting to do what he actually did, or by concealing his fault, which, it is probable, could not be unknown to others, or by not sorrowing for it, and endeavouring to purge themselves from it: 2d, To make sin the more hateful, as being the cause of such dreadful judgments: and, 3d, To oblige all the members of every society to be more circumspect in ordering their own actions, and more diligent to prevent the miscarriage of their brethren.

Joshua 7:2-3. Go up and view the country — They were not to go into the city of Ai, but into the country belonging to it, that they might understand the state of the place and people. Let two or three thousand go up and smite Ai — There was no little self-confidence and presumption in this counsel: Ai, it appears, was strong by its situation, and guarded by twelve thousand men; so that there was no probability of taking it with two or three thousand. God, however, wisely permitted this advice to be followed, that Achan’s sin might be brought to light and punished, and the people in general, who were evidently lifted up through their late success, might be awakened, humbled, and reformed, and that with as little mischief and reproach as might be. For if the defeat of these few caused such consternation in Joshua and the elders, and probably in all the host, it is easy to guess what dread it would have caused if the whole army had been defeated.

Joshua 7:4. They fled before the men of Ai — Not having courage, it seems, to strike a stroke, a plain evidence that God had forsaken them, and an instructive event, to show them what they were when God left them; that they did not gain their victories by their own valour, but that it was God that gave the Canaanites into their hands. And may we not hence conclude, however little it may be thought of, that victory or superiority in war between different nations, depends more upon the will of God than upon any other circumstance; and that a nation that goes to battle loaded with its crimes, has but little reason to hope for final victory or lasting success!

Joshua 7:5. The men of Ai smote thirty-six men — A dear-bought victory to them, whereby Israel was awakened and reformed, and they hardened to their own ruin. They smote them in the going down — That is, till they came to the plains of Jericho, Ai standing upon a hill. The hearts of the people melted, and became as water — Soft and weak, and full of fluctuation and trembling. They were undoubtedly struck with this panic from God; for otherwise there was no sufficient reason for it.

Joshua 7:6. And Joshua rent his clothes — In testimony of great sorrow for the loss felt, the consequent mischief feared, and the sin which he suspected. The outward marks of sorrow exhibited on this occasion by Joshua and the elders, are well known to have been usually shown in those ages when people were afflicted with grief on account of any great calamity, or the commission of any extraordinary crime. Fell to the earth upon his face — In deep humiliation and fervent supplication. Before the ark of the Lord — Not in the sanctuary, but with his face toward it. Until the even-tide — Continuing the whole day in fasting and prayer. And put dust upon their heads — Which was still a higher expression of great grief, and of a deep sense of their unworthiness to be relieved.

Joshua 7:7. Wherefore hast thou brought this people over Jordan? — In this and the two following verses, Joshua shows the infirmity of human nature, and how apt even pious men are to forego their trust in God, and to think of him and his actions according to their own weakness. Because three thousand men had fled before Ai, Joshua seems ready to conclude that all God’s promises were about to be rendered of none effect; not considering the wisdom, power, and truth of the Almighty. To deliver us into the hand of the Amorites — Here his expressions fall far short of that reverence, modesty, and submission which he owed to God, and they are recorded as instances, that the holy men of God of old were subject to like passions and infirmities with other men.

Joshua 7:8-9. What shall I say? — In answer to the reproaches of our insulting enemies? When Israel — God’s people, which he hath singled out of all nations for his own. Turneth their backs — Unable to make any resistance. What wilt thou do unto thy great name? — Which will upon this occasion be blasphemed, and charged with inconstancy, and with inability to resist them, or to do thy people that good which thou didst intend them. The name of God is a great name, above every name. And whatever happens, we ought to pray that this may not be polluted. This should be our concern more than any thing else: on this we should fix our eye: and 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!

Joshua 7:10-12. Wherefore liest thou upon thy face? — This business is not to be done by inactive supplication, but by vigorous endeavours for reformation. Israel hath sinned — Some or one of them. They have transgressed my covenant — That is, broken the conditions of my covenant, which they promised to perform, whereof this was one, not to meddle with the accursed thing. And have also stolen — Taken what I had reserved for myself, Joshua 6:19. And dissembled also — Covered the fact with deep dissimulation. Probably Joshua after the destruction of Jericho, had made inquiry whether the silver and gold, &c., were brought into the treasury, and whether they had destroyed all the other things as God commanded; and they all answered in the affirmative. Possibly, too, Achan might be suspected of purloining something, and, being accused, had denied it. Among their own stuff — Converted it to their own use, and added obstinacy to their crime. Because they were accursed — By having a man among them who is fallen under my curse. Thus they have put themselves out of my protection, and therefore are liable to the same destruction which belongs to the Canaanites. Except ye destroy the accursed — Now they knew that such a crime had been committed among them, they would have been as guilty as Achan if they had not punished it.