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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)
亚干的罪（主前1451年）
¹ 以色列人在当灭的物上犯了不忠实的事；因为犹大支派中，谢拉的曾孙、撒底的孙子、迦米的儿子亚干取了当灭的物；耶和华的怒气就向以色列人发作。
² 约书亚从耶利哥打发人往伯特利东边、靠近伯·亚文的艾城去，吩咐他们说：你们上去窥探那地。那些人就去窥探艾城。
³ 他们回到约书亚那里，对他说：众民不必都上去，只要二三千人上去攻打艾城；不必劳累众民都去，因为那里的人少。
⁴ 于是民中约有三千人上那里去，他们竟在艾城的人面前逃跑了。
⁵ 艾城的人击杀了他们约三十六人，从城门前追赶他们，直到示巴琳，在下坡处击杀他们；众民的心就消化如水。
本章的故事以一个"然而"开篇。上一章以"耶和华与约书亚同在，他的名声传遍那地"作结，使人无可置疑他必照起初所行的继续征服又征服。他凡事行得正，处处遵从所受的命令。然而以色列人犯了不忠实的事，于是使神与他们反对；既已如此，即便是约书亚的名声、他的智慧与勇气，也不能为他们效劳。我们若失去神，也就失去了朋友——除非神帮助我们，他们便无力相助。本章所记如下：
I. 亚干犯罪，书7:1。此处仅一般性地提及此罪；其后我们将从他亲口得着更详尽的叙述。这里说这罪是取了当灭的物，既违背了命令，又公然藐视了警告，书6:18。在攻取耶利哥时曾下令：既不可存留任何人的性命，也不可取任何财物归己；我们没有读到前一条禁令被违犯（因他们未向任何人施怜悯），却读到后一条被违犯了：怜悯被搁置而顺服了律法，贪婪却被纵容。贪爱世界，是在所有苦根之中最难拔除的。然而亚干的史事清楚表明，在以色列成千上万人中，他是此事上唯一的罪犯。倘若还有别的人同样有罪，我们理当早已听闻：奇怪的是竟没有更多。试探是强烈的。人很容易会说，这么多珍贵之物竟被焚烧，何等可惜；这样浪费有何意义呢？在劫掠城池时，人人都以为凡自己能到手的便归己所有。他们也容易向自己保证可以保密、可以免罚。然而借着他近来所领受的神之典章——割礼与逾越节——并神眷顾他们的诸般护理，恩典在以色列人心中留下了深刻印象，使他们敬畏神的诫命与审判，并慷慨地舍己以顺服神。可是，尽管犯罪的只是一人，以色列人却被称为犯了这不忠实的事，因为他们团体中的一人犯了，而他尚未从他们中间被分别出来，也未被他们所弃绝。他们犯了——意即亚干所行的，使他所隶属的整个群体都承担了罪咎。这当成为我们的警戒，叫我们谨慎自守不犯罪，免得因此叫许多人受苦。
II. 以色列的营因这罪而受苦：耶和华的怒气向以色列发作；他看见了过犯，虽然他们没有看见，便采取方法叫他们看见；因为无论怎样，或早或晚，隐秘的罪终必被显明出来；人若不查究，神必查究，并且借着他的查究唤醒他们的查究。许多群体正处于罪咎与震怒之下却浑然不觉，直到火苗窜出：此处火苗很快窜出。1. 约书亚派遣一支队伍去攻取他们路途上的下一座城，即艾城。仅派出三千人，因探子向他报告那地方微不足道，无需更大兵力即可攻取，书7:2,3。如今或许是一种该受责备的自信——更准确说是怠惰——使他们只派如此小股队伍出征；这也许也是对百姓贪图安逸的纵容，因为他们不愿叫众民都劳累到那里去。或许百姓因为耶利哥的掳物被剥夺，便不太情愿继续出征；而这些探子也希望他们得着满足。然而当耶利哥要被攻取时，虽然神要凭自己的大能城墙倾覆，他们仍须全体劳顿前去，并且在那里劳碌——绕城而行。神的百姓开始计较自己的劳苦，并设法节省力气，绝非好兆头。我们所当行的，是做成你们得救的工夫，尽管是神在你们心里运行。同样，轻视仇敌也往往带来恶劣后果。探子们说他们不过人少，但人虽少，却足以胜过以色列人。我们当想到我们并不是与属血气的争战，乃是与……执政的、掌权的，这要激发我们在属灵争战中的警醒与勤勉。2. 他所派的队伍初次攻城便被击退，并有所损失（书7:4,5）：他们在艾城的人面前逃跑，发现自己莫名其妙地丧胆了……
⁶ 约书亚便撕裂衣服，他和以色列的长老在耶和华的约柜前脸伏于地，直到晚上，把灰尘撒在头上。
⁷ 约书亚说：哀哉！主耶和华啊，你为何竟领这百姓过约旦河，将我们交在亚摩利人的手中，要除灭我们呢？我们若住在约旦河那边倒也罢了！
⁸ 主啊，以色列人既在仇敌面前转背逃跑，我还有什么可说的呢？
⁹ 迦南人和这地的一切居民听见了，必围困我们，将我们的名从地上除灭；那时你为你的大名要怎样行呢？
此处记载了约书亚在这悲痛场合中极其忧心。他作为公众人物，比任何人都更关切这场公众的损失，在此为君王和尊贵之人树立了榜样，教导他们要将百姓的灾祸深置于心上：他也是基督的预表——基督看属他之人的血为宝贵，诗72:14。请观察：
I. 他如何忧伤：他撕裂衣服（书7:6），以此表明对这场公众灾难的深切哀恸，尤其是对神不悦的敬畏——这无疑是灾难的根由。倘若只是平常所谓的"战争之机"（我们太容易如此说），一位统帅如此消沉便不相宜；然而当神发怒时，如此感受正是他的本分与荣耀。世上最勇敢的战士之一也曾承认：我的肉因敬畏你而发抖，诗119:120。作为在神大能的手下自卑的人，他脸伏于地，并不以为在那至大的神面前如此俯伏有失身份——他的目光投向那约柜，以此表明对神的敬畏。以色列的长老既关切此事，又受他榜样感染，便与他一同俯伏；并作为深深自卑的记号，把灰尘撒在头上——不仅是作哀悼者，更是作悔罪者；他们毫不怀疑，神如此与他们相争，必是因着某项罪（虽然他们不知是什么罪），便在神面前自卑，借此止息他怒气的蔓延。他们一直持续到晚上，表明这并非一时感情冲动，而是出于对他们处境和危险——若神稍有离开他们——的深切认识。约书亚并未因探子误报敌情而向他们发怒，也未因士兵怯战而向他们发作——尽管两者或许都有可责之处，但他的眼目仰望神；因为*营中若有了灾祸，岂不是耶和华所做的吗？*他的眼目定睛于发怒的神，这使他忧心。
II. 他如何祷告——更准确说是恳求，谦卑地与神理论；并不像大卫在耶和华向乌撒击杀时那样愠怒，而是深受感动；他的灵似乎有些激动不安，却未因此失去祷告的心境；反倒借着在谦卑的祈求中倾吐苦情而保持镇定，最终结局美好。1. 他如今宁愿他们都满足了约旦河那边两支派所得的分，书7:7。他认为宁可停留在那里、被局限，也比来到这里被剪除更好。这过于显出不满和对神的不信，无法被称义；然而对一个深切关切公众利益的人而言，突如其来的惊吓与失望，或在某种程度上可作为借口。那话——你为何领我们过约旦河来除灭我们呢？——太像从前发怨言之人常说的（出14:11,12，16:3，17:3；民14:2,3）；但那鉴察人心的知道这话出自另一种心灵，因此没有严加追究他失言之处。约书亚若想到他们目前事务的混乱，无疑是因着什么差错所致，而这差错不难纠正、一切便可恢复如初（正如他前任之时屡见不鲜），他就不至于把他们被交在亚摩利人手中被除灭视作理所当然。神知道他所做的，虽然我们不知道；但我们可以确信，他从未、也永不致对我们行不义。2. 他的话如同对此事意义完全茫然的人（书7:8）："*我还有什么可说的呢？*我能作何解说呢？当以色列——你自己的百姓，你近来为他们行了何等大事、又应许他们完全得这地为业——当他们在仇敌面前转背逃跑"（原文作"颈项"），"当他们不仅逃跑，更仆倒、成为他们的掠物时，我们当作何感想……
¹⁰ 耶和华对约书亚说：起来！你为何这样脸伏于地呢？
¹¹ 以色列人犯了罪，违背了我所吩咐他们的约，偷取了当灭的物，又行诡诈，又把那当灭的物放在自己的器皿中。
¹² 因此以色列人在仇敌面前站立不住；他们在仇敌面前转背逃跑，因为他们在当灭的物上成了被咒诅的；你们若不把当灭的物从你们中间除掉，我就不再与你们同在了。
¹³ 你起来，使百姓分别为圣，对他们说：你们要自洁，预备明天，因为主以色列的神如此说：以色列啊，你们中间有当灭的物；在你们未把那当灭的物从你们中间除掉以先，你们在仇敌面前必站立不住。
¹⁴ 到了早晨，你们要按着支派近前来；耶和华所取的支派，要按着宗族近前来；耶和华所取的宗族，要按着家室近前来；耶和华所取的家室，要按着人丁近前来。
¹⁵ 被取的人有当灭的物在他那里，他和他一切所有的都必用火焚烧，因他违背了耶和华的约，因他在以色列中行了愚妄的事。
此处记载神对约书亚恳求的回答；我们可以推想，这回答出自约柜之上的神谕，约书亚正是在其前俯伏（书7:6）。凡愿意明白神旨意的人，必须怀着渴慕之心在他的活语圣经前等候，并在智慧的门前静候智慧的训诲，箴8:34。凡发现自己处于神不悦之记号下的人，切莫向他抱怨，而要向他抱怨，就必得着平安的答复。这回答立即临到——他正说话的时候（赛65:24），正如对但以理的回答（但9:20等）。
I. 神针对约书亚当前的沮丧，以及他对以色列现状阴暗忧惧的念头，来鼓励他（书7:10）："起来！不要容你的灵如此消沉；你为何这样脸伏于地呢？"约书亚在神面前自卑、为神不悦的记号而哀恸，无疑是好的；但如今神告诉他，这已够了，不愿他继续在这忧愁的姿态中，因为神并不以悔罪者忧伤过度为乐——除非那忧伤能预备他们得着赦免与平安；即便如此，那哀哭的日子也终须结束。兴起，从灰尘中抖擞自己（赛52:2 [译按：原文53:2疑为笔误]）。约书亚一直哀恸到晚上（书7:6），到了夜里他们无法作什么以查出罪犯，只能等到次日早晨。但以理（但9:21）和以斯拉（拉9:5,6）只哀恸到献晚祭的时候；那时刻使他们二人都重新得力；约书亚却越过了那时刻，因此如此被唤醒："*起来！*不要整夜躺卧在那里。"然而我们也读到摩西曾在耶和华面前俯伏四十昼夜，为以色列代求（申9:18）。约书亚必须起来，因为他有别的工作要做，不能仅躺在那里；当灭的物必须被查出并被弃绝，愈早愈好；约书亚正是那当行此事的人，因此现在是他脱去丧服、穿上审判之袍、以热心为外衣的时候了。哭泣不可妨碍撒种，一项属灵本分也不可挤掉另一项。凡事在其当令之时便为美。示迦尼或许正是参照此事，对以斯拉在类似场合所说的话。见拉10:2-4。
II. 神告诉他这场灾祸真正且唯一的缘由，向他指明他为何与他们相争（书7:11）：以色列人犯了罪。"不要以为神的心意改变了，他的膀臂缩短了，或他的应许将要落空；不，是罪，是罪——那大祸根——截断了神圣恩典的潮流，并使你们遭此破裂。"罪人虽未被点名，罪却被详述；只是这事被说成是以色列全体的行为，直到他们将其归到具体那人身上，并且他们的敬虔忧愁就如此为他们表白了清白，正如哥林多教会一般（林后7:11）。请观察此处如何使这罪显为罪大恶极。1. 他们违背了我的约——一条附有刑罚的明确诫命。从前约定，耶利哥的一切掳物归神，迦南其余诸城的掳物归他们；但他们抢夺了神当得的分，便是违背了这约。2. 他们甚至取了当灭的物——公然藐视那曾庄严宣告的咒诅，就是针对凡敢侵入神之产业者所发的咒诅，仿佛那咒诅毫不可畏。3. 他们也偷窃了；他们偷偷地行了这事，仿佛能瞒过神圣的全知，又仿佛可说耶和华看不见，或者从如此大量的掳物中少了这么一点他不会察觉。如此，你想我完全和你一样。4. 他们也行诡诈。或许当攻取的行动结束之后，约书亚召集众支派，问他们是否照神的命令忠实地处置了掳物，又嘱咐他们若知道任何违犯之事便当揭露；然而亚干与众人在普遍的无罪声明中同流，并且面不改色，如同那淫妇吃了擦嘴，说：我没有作恶。不但如此，5. 他们把当灭的物放在自己的家产中，仿佛他们对此物与其余所有物有同等的所有权，从不指望被追讨，也无意偿还。这一切，约书亚虽是智慧警醒的领袖，在神告诉他之前竟一无所知；唯有神知道世间一切人所不知的隐秘恶行。神此时本可告诉他行这事的是谁，却没有，(1.) 是要激发约书亚与以色列查究罪犯的热心。(2.) 是要给罪人自己悔改承认的余地。约书亚无疑立即在营中宣告：犯了这样一桩过犯。若亚干那时自首，痛悔地认罪，并赶在审查之前，谁知道他岂不能得着那律法的恩惠——那律法接纳那些在律法圣物上因无知而犯了罪之人的赎愆祭和赔还？利5:15,16。但亚干直到掣签把他揭露出来才肯自首，这显明了他心里的刚硬，因此他找不到怜悯。
III. 神激发他进一步查究，告诉他：1. 这是神与他们相争的唯一根据，仅此而已；所以当这当灭的物被除去之后，他不必惧怕，一切都将安好——只要这唯一的阻碍被清除，他们成功的潮流必如以往一样强劲。2. 这当灭的物若不被除灭，他们就休想重得神恩惠的同在；明明的说，我就不再与你们同在了，除非你们把当灭的物从你们中间除掉——即那因当灭之物而被定为当灭之人者。凡当灭的必被除灭；凡神所托佩剑之权柄，若不使那招致神审判临到一国之恶事成为可畏，便是徒然佩剑。借个人的悔改与归正，我们将心中那当灭之物除掉；除非如此行，否则我们休想得着赐福之神的恩惠。当叫众人知道：使他们与神隔绝的无非是罪，若不真诚悔改、离弃，必永远隔绝。
IV. 神指示他用何种方法进行此番查究与追讨。1. 他必须使百姓自洁——就在今夜先作预备；正如所解释的，他必须吩咐他们自洁（书7:13）。无论是官长还是牧者，在使人成圣的事上还能作什么呢？他们必须预备合宜的心境，好侍立在神面前，顺服神圣的审查；如今神要来审查他们，他们必须自省，预备迎见他们的神。当他们要领受神的律法时曾被召自洁（出19:1-25），如今他们要服在神的审判之下时也是如此；因为在两件事上，神都当以极度的敬畏来事奉。"你们中间有当灭的物，所以你们要自洁"——意即，凡无辜的当能证明自己的清白，并更加谨慎地洁净自己。别人的罪可被我们利用，作为促进自己成圣的助力，正如那乱伦的哥林多人所引起的风波，竟为那教会带来了一次可称颂的改革（林后7:11）。2. 他必须使他们全都服在掣签的审查之下（书7:14）；罪人所隶属的支派当先借掣签显出，然后是宗族，然后是家室，最后才是那人本身。定罪如此逐步临到他，好给他留出余地前来投诚；因为神不愿有一人沉沦，乃愿人人都来悔改。请观察，经上说耶和华"取了"签所落在其上的支派、宗族、家室，因为签放在怀里，定事由耶和华；无论看似多么偶然，都在无限智慧与公义的掌管之下；并要表明，当罪人的罪将他找出来时，神当在其中被认明；是他抓住他们，逮捕是以他的名义执行的。神已经查出仆人的罪来了（创44:16）。这里也暗示：公义的神以一种确定无误的判断，如今分别、将来也必分别无辜者与有罪者；因此尽管他们一时似乎牵连于同样的定罪之中——如同整个支派初次被签所取出时一样——然而那位手中拿着簸箕的，必有效地将宝贵的从卑贱的中分别出来；所以义者纵然与恶者同属一支派、一宗族、一家室，却绝不致与恶者同被对待（创18:25）。3. 罪犯一经查出，必被毫无怜悯地处死（来10:28），并以一切圣洁憎恶的记号来执行（书7:15）。他和一切所有的都要用火焚烧，使当灭之物在他们中间不留余剩；这严酷判语的理由是：因罪犯(1.) 大大冒犯了神：他违背了耶和华的约，而神特别为圣约的尊荣发忌邪之心。(2.) 他大大伤害了神的教会：他在以色列中行了愚妄的事，使那被四围列国视为有智慧、有聪明之民的国家蒙羞，感染了那归神为圣的国家，搅扰了那以神为保护者的国家。这些既是性质上如此可憎、其后果与榜样又如此有害的罪，那么这处刑——否则将被归为残忍——便当作为必要的公义而受到赞扬。这是亵渎圣物之罪；是侵入神的权利、篡夺他的产业、将那当献于他荣耀、归他圣所所用之物转为私用——这就是当受如此严惩之罪，为要警告万民万代，当谨慎，不可抢夺神。
英文原文
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)
亚干的审讯、认罪与处决（公元前1451年）
¹⁶ 于是约书亚清早起来，使以色列人按着支派近前来；取出来的是犹大支派。 ¹⁷ 使犹大支派按着家族近前来；取出来的是谢拉家族；使谢拉家族按着人丁近前来；取出来的是撒底。 ¹⁸ 使撒底的家室按着人丁近前来；取出来的是犹大支派、谢拉的曾孙、撒底的孙子、迦米的儿子亚干。 ¹⁹ 约书亚对亚干说："我儿，我劝你将荣耀归给耶和华以色列的神，在他面前认罪；现在你将你所做的事告诉我，不可向我隐瞒。" ²⁰ 亚干回答约书亚说："我实在得罪了耶和华以色列的神；我所行的如此如此—— ²¹ 我在所夺的财物中看见一件美好的示拿衣服、二百舍客勒银子、一条金子重五十舍客勒，我就贪爱这些物件，便拿去了。现今藏在我帐棚内的地里，银子在衣服底下。" ²² 约书亚就打发使者跑去帐棚里；看哪，那物件果然藏在他帐棚内，银子在底下。 ²³ 他们就从帐棚里取出来，拿到约书亚和以色列众人那里，摆在耶和华面前。 ²⁴ 约书亚和以色列众人把谢拉的曾孙亚干，和那银子、那衣服、那条金子，并他的儿女、牛、驴、羊、帐棚，以及他一切所有的，都带到亚割谷去。 ²⁵ 约书亚说："你为什么连累我们呢？今日耶和华必叫你受连累。"于是以色列众人用石头打死他，将石头扔在他们身上，然后用火焚烧。 ²⁶ 众人在他身上堆成一大堆石头，直存到今日。于是耶和华转意，不发他的烈怒。因此那地方名叫亚割谷，直到今日。")
这些经文中我们看到：
I. 亚干被拈阄查出——这阄虽是逐步进行，却完全准确。我们虽可设想约书亚既已知道他所治理（在神之下）之身体的病症最坏情形，又已得了确定的医治之法，便睡得更安稳、更满足；然而他清早起来（书7:16），心切于要除掉那当灭之物，可见他多么重视这事。我们发现约书亚在别的场合也是个早起的人；此处显出他的热心和切望看到以色列重新得蒙神恩。在审查中当注意：1. 有罪的支派是犹大——在众支派中本是最尊贵、最辉煌的，将来也必如此；这对他们的尊严是一种杂质，也可作为对他们骄傲的抑制：他们中有许多人是荣耀，这里却有一个人是羞辱。最好的家族也不要以为奇怪，若其中有被发现、或从其中而出的人，成为他们的忧愁和羞愧。犹大本要在迦南得头一份、最大的一份产业；那支派中的一个人竟不满足于等候自己的份，反倒侵入神的产业，更加无可推诿。犹太人的传统说，当犹大支派被取出来时，那支派的勇士拔出刀来，宣告他们不见罪犯受罚、自己（既知无辜）得雪，便不收刀入鞘。2. 有罪的人终于被锁定，拈阄的话便是：你就是那人（书7:18）。奇怪的是，亚干既心中有愧，看见阄越来越接近自己时，竟没有机灵逃走，或没有恩典认罪；但他的心因罪的迷惑而刚硬了（来3:13），结果成了自取灭亡。我们不难想象当他被单独挑出为罪犯时，面色如何改变，恐怖与混乱如何抓住他——全以色列的眼睛都盯着他，每个人都预备说：我们的仇敌啊，我们找到你了吗？在此请看：(1.) 那些在罪中指望隐秘之人的愚妄：公义的神有许多方法将暗中所行的隐秘之事显露出来，使那些继续与那些不结善果之事有分的人蒙羞败亡。空中的飞鸟，神若愿意，也能传扬声音（传10:20）。见诗94:7等。(2.) 当神与我们相争之时，我们当何等关切地找出争讼的缘由——那如同亚干一般搅扰我们营盘的特定罪是何罪。我们当这样省察自己，仔细复查良心的记录，好找出那当灭之物，并恳切祷告，与圣洁的约伯同说：主啊，求你指示我你为何与我争辩（伯10:2）。找出那叛徒，他便不再被窝藏。
II. 他的审讯（书7:19）。约书亚坐堂审判，虽然拈阄的结果已使他充分确信其有罪，却仍劝他作悔改的认罪——好使他的灵魂在来世可以因此得救，虽不能给他什么指望以此保全性命。当注意：1. 他以所能有的最大温和与温柔对待他，如同摩西的真门徒。他本可以公正地称他为"贼"、"叛徒"、"拉加"、"你这愚顽人"，却称他为"儿子"；他本可以像大祭司对待我们蒙福之救主那样叫他起誓认罪，或以酷刑威吓逼供，却因爱的缘故宁可恳求他：我劝你……认罪。这是一个榜样，教导众人不可嘲弄那些落在苦难中的人——即便他们因自己的恶行将自己陷入其中——而当以温柔的灵对待犯罪者，因为我们不知道，若神将我们交在我们自己的计谋中，我们自己会成为怎样的人、行怎样的事。这也是给官长的榜样：在执行公义之时，当以严格审慎的手管好自己的情绪，决不容自己被激怒以致言行的失当，即便对那些最大挑衅他们的人也不可。人的怒并不成就神的义（各1:20）。当记得审判是属神的，他是发怒的主（申1:17）。这是最可能使犯罪者悔改的方法。2. 他愿他做的——认出事实，向神认罪，因神是这罪所得罪的一方；约书亚在他面前代表神，因此向他认罪便是向神认罪。如此他便使约书亚和会众对他所指控之事得以满足；他的认罪也是他悔改的证据，并警戒他人不可犯他同样之罪的样板；但约书亚在此所关注的，是神可借此得荣耀——被尊为那无所不知、无所不能、没有隐秘可藏的主，也被尊为以色列的神：他既格外记念向他的以色列所受的冒犯，也同样记念以色列向他所作的冒犯。注意，认罪之时，我们既将羞耻归于自己，也就将荣耀归给神——认他为公义的神，承认他向我们发怒是公正的；又认他为良善的神，他不会利用我们的认罪作为不利于我们的证据，而是在我们被带至承认他若刑罚也是信实公义之时，赦免我们——因他是信实的、公义的。我们犯罪，是在他的尊荣上损害了神。基督借他的死已为这损害作了挽回；但要求我们借着悔改表明我们对他的尊荣的善意，并尽我们所能将荣耀归给他。帕特里克主教引述撒玛利亚编年史，使约书亚在此对亚干说：举目仰望天地之王，承认没有什么能向那洞悉最深隐秘的隐藏。
III. 他的认罪——此时他见隐瞒无益，总算相当坦诚（书7:20-21）。此处有：1. 悔改的认罪。"我实在得罪了；我所被指控的，太真实而不能否认，太败坏而不能开脱。我承认，我哀痛；耶和华揭露此事是公义的，因为我实在犯了罪。"这是一个为罪忧伤、良心负重之悔改者的语气。"我没有什么可指控别人的，却有很多话要责备自己；当灭之物是在我这里被找到的；我就是那个颠倒是非，自己却不得益处之人（伯33:27）。"他加重其罪的，乃在于这罪是得罪了耶和华以色列的神。他自己是以色列人，与那蒙高举的国家同享特权，因此得罪以色列的神，便是得罪他自己的神，使他负上了所能想象的最卑鄙的背信弃义和忘恩负义之罪。2. 事实的详细叙述：我所行的如此如此。神已笼统地告诉约书亚有一部分当灭之物被侵吞，却要他从亚干口中引出详情；因为神必这样那样使罪人自己的舌头落在他身上（诗64:8）；若他使他们悔改，他们必成为控告自己的人，他们苏醒的良心胜过千名证人。注意，悔改者在向神认罪时当十分具体：不仅说"我犯了罪"，还要说"我在这事那事上犯了罪"，追忆引向罪的一切步骤和加重其罪、使之极其有罪的一切情形：我所行的如此如此。他承认：(1.) 所取之物。在耶利哥的一所房子中劫掠时，他发现了一件美好的示拿衣服；原文是指一种外袍，是君王在隆重场合所穿的，大概属于耶利哥王；它来自远方，如我们所译，从巴比伦而来。有人译作"彩衣"。无论是什么，在他眼中显得极为华美。"太可惜了"（亚干想）"它要被烧掉；那样谁也不能得益处；我若取为己有，它可以作我多年的最好衣裳。"在这些借口之下，他先在这事上放胆，以为从火中抢救出来并无不可；但他既已伸手，便进而取了一袋钱——二百舍客勒，即一百盎司银子，和一条重五十舍客勒的金条，即二十五盎司。他不能说取这些东西是从火中救出（因为金银本要归入库中）；但那些为犯一桩罪而找拙劣借口的人，心因此刚硬，便不再需要这样的借口而敢于再犯下一桩；因为罪的路是下坡路。请看亚干冒此绝大危险所换的，是怎样的廉价货色；请看他在这一交易中受了何等不可言喻的亏损。见太16:26。(2.) 他承认取物的方式。[1.] 罪由眼起。他看见这些好东西，正如夏娃看见禁果，被那景象奇妙地迷惑。请看任凭心随眼目而行会有什么结果；我们何等需要与眼睛立约，若它们游荡，就必为之哀哭。酒发红、泡沫闪烁，你不要观看；女人美貌，你不要注视；宁可闭上那叫你犯罪的右眼，以免不得不把它剜出来丢掉（太5:28-29）。[2.] 它从心中发出。他承认：我贪爱这些物件。私欲既怀了胎，就生出罪来（各1:15）。那要免于犯罪之行动的人，必须治死并抑制自己罪恶的欲望，特别是贪爱世俗财富的欲望——我们特别称之为贪心。贪财是万恶之根，其中藏着何等的祸患！亚干若以信心之眼观看这些东西，便会看见它们是当灭之物，必敬畏远离；但他只以肉眼观看，便见它们华美，因而贪恋。使他灭亡的不是看见，而是贪欲。[3.] 他既行了这事，便极力隐瞒。他既取了违禁的财宝，怕人搜查违禁品，便藏在地里——如同一个决心守住所获、永不归还的人。如此亚干认了全部的事，好使神在他身上所判的为义。请看罪的迷惑：犯罪时甘甜的，反思时却苦涩；至终咬人如蛇。特别请看不义之财有何结局，那些抢夺神的将如何被欺骗。伯20:15，他吞了财宝，还要吐出。
IV. 他的定罪。神已借拈阄定他为有罪；他也借自己的认罪定了自己的罪；但为使最不满的以色列人也不能对此程序有任何异议，约书亚又借搜查他的帐棚进一步定了他的罪——他所承认的财物在其中被搜出。特别注意到被派去搜查的使者何等急速：他们跑到帐棚里（书7:22），不仅表明他们乐于遵从约书亚的命令，更表明他们在营中除掉当灭之物、重新得蒙神恩之前是何等不安。那些觉得自己在神震怒之下的人，发现自己不能迟延不去罪。耽延是危险的，现在不是闲懒之时。当被偷之物被取来时，它们被摆在耶和华面前（书7:23），好叫全以色列看见对亚干的证据何等确凿，并因神如此严厉地惩罚偷窃如此微小的东西而惊叹他审判的严格，又因神维护他对当献之物的权利而赞美他审判的公义，并恐惧永远不再犯同样的罪。将它们摆在耶和华面前，就是承认他对这些的所有权，并等候他关于这些的指示。注意，那些想要欺骗神的人不过是自欺；从他那里夺去的，他必收回（何2:9），他至终不会因任何人而有所亏损。
V. 他的判决。约书亚对他宣判（书7:25）：你为什么连累我们呢？这便是判决的依据。你何等地连累了我们！有人如此读。他回顾当初警告他们不可染指当灭之物时的话（书6:18）：恐怕你们……使以色列全营成为咒诅，受连累。注意，罪是非常令人烦扰的事，不仅犯罪者自己，连他周围的一切都受搅扰。贪恋财利的，如亚干那样，扰害己家（箴15:27），也扰害他所属于的一切群体。如今（约书亚说）神必叫你受连累。请看亚干为何受如此严厉的对待——不仅因为他抢夺了神，更因为他连累了以色列；他仿佛头顶上写着这样的控诉："亚干——那连累以色列的人"，如同亚哈（王上18:18）。因此这是他的判决：神必叫你受连累。注意，公义的神必将患难报应那加患难给他百姓的人（帖后1:6）。那使人烦扰的，必受烦扰。有些犹太学者从那将他的受连累限定于今日一语推论，他因此不在来世受连累；肉体被毁，好使灵魂得救——若如此，这处置实际上比表面看来为轻。在他罪和刑罚的描述中，两处都提及"连累"，明显暗指他的名字亚干（אכר），或如代上2:7所称的亚迦（עכר）——意为麻烦。他实在过于名副其实。
VI. 他的处决。不得缓刑；坏疽的肢体必须立刻切除。当他被证明是当灭之物、是全营的祸患时，我们可以设想全民都喊道：*除掉他，除掉他！用石头打死他，用石头打死他！*此处有：
1. 行刑之地。他们把他带出营外，表明他们把那恶人从你们中间赶出去（林前5:13）。当我们的主耶稣为我们成了咒诅，使我们借他的连累可以得平安时，他作为当灭之物在营外受苦，担当了我们的羞辱（来13:12-13）。行刑在远处，好使被亚干的罪所搅扰的营不因他的死而被玷污。
2. 参与行刑的人。这是全以色列的举动（书7:24-25）。他们都是旁观者，好叫他们看见而惧怕。公开的行刑就是公开的鉴戒。不宁唯是，他们都同意他的死刑，凡能参与的都亲身参与——以此表明他们对他亵渎神圣的企图所怀的普遍憎恶，以及对神向他们发怒的敬畏。
3. 与他一同受刑的同伙；因为他不独自担当他的罪孽而灭亡（书22:20）。(1.) 被偷之物与他一同毁灭：衣服被烧，如同本该在耶利哥其余可燃物中一同烧掉那样；金银被毁容、熔化、丧失、埋没在其余财物灰烬下的石头堆中，再不能作别的用途。(2.) 其余一切财物也一同毁灭：不仅他的帐棚和其中的家具，还有他的牛、驴、羊——表明不义得来的财物，尤其是亵渎神圣得来的，不仅不能得益，还要败坏和耗尽其余所添的产业。寓言中那从祭坛偷肉的鹰，带了一块火炭回去，烧了它的巢（哈2:9-10，亚5:3）。那些贪图超出自己所有的，便失去自己原有的。(3.) 他的儿女也与他一同被处死。有人认为他们被带出来（书7:24）只是作为父亲受刑的旁观者；但多数学者认为他们与他一同死了，书7:25所说的用石头扔在他们身上，然后用火焚烧必是指他们。神曾明定官长不可因子杀父；但他并不以此律法约束自己，而且在此案中他已明令（书7:15）罪犯和他一切所有的都要被火烧。也许他的儿女是这恶行的帮凶和同谋，曾协助搬运当灭之物。很可能他们协助隐瞒，他既将这些东西藏在帐棚当中，他们不可能不知道、不保守秘密，于是成了事后从犯；他们若在罪中有丝毫参与，这罪如此深重，以致他们公正地同受刑罚。无论如何，神因此得了荣耀，所执行的审判也因此更显可畏。
4. 他所受的刑罚本身。他被石头打死（有人认为因他犯了安息日，假定这亵渎之事是在安息日行的），然后他的尸体被焚烧，如同当灭之物，不留丝毫残余。全民在这一处决上的一致，教导我们：一个国家的利益何等需要人人都尽其本分、在其位上共同抑制罪恶和亵渎，促进道德改革；罪是国家的羞辱（箴14:34），因此每一个真以色列人都当拿一块石头掷向它。
5. 神的怒气因此得以平息（书7:26）：耶和华转意，不发他的烈怒。借着真实的悔改和改革除去罪，既是恢复神恩的唯一途径，也是稳妥而最有效的方法。除掉原因，效果便随之止息。
VII. 他定罪与处决的记录。有人特意保存此事的记忆，为要警戒并教训后代。1. 在亚干被处决之处立了一堆石头，也许会众中每个人都向这堆扔一块石头，作为对这罪憎恶的记号。2. 那地得了新名，称为亚割谷——即连累之谷。这是刻在亚干名上的永久耻辱印记，也是对众人的永久警告，不可侵犯神的产业。借这对亚干的严厉处置，约书亚治理（仍在初期）的威望得以维持，以色列在进入应许迦南之初便被提醒，当以性命为担保，遵守他们据以领受此地的赐予所附的条件与限制。亚割谷据说被赐为指望的门（何2:15），因为当我们除掉当灭之物时，以色列中便开始有了指望（拉10:2）。
英文原文
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.
以色列人的事，不止一次，即使在他们处境最为顺利、前景最为光明的时候，也因罪而被困扰、被搅乱，原本大有指望的进程也因此被迫中止。金牛犊、在加低斯的发怨言、以及毗珥的罪孽，都曾破坏他们的计划，给他们带来极大的扰害；本章所记的，是另一个因罪而中断他们兵器进展的实例。然而这次只牵涉一个人或一个家族的罪，并且很快得着赎罪，所以其后果不像那几次别的罪那样恶劣；尽管如此，这件事仍足以让他们知道，自己仍当谨慎自守。本章内容如下：I. 亚干因贪图当灭之物的罪，书7:1。II. 以色列人因此而在艾城面前败退，书7:2-5。III. 约书亚因这一惨祸而有的谦卑与祷告，书7:6-9。IV. 神指示他当怎样除去那惹神与他们相争的罪咎，书7:10-15。V. 揭发、审问、定罪、宣判、处决那犯罪之人，于是神的怒气转消，书7:16-26。从这故事可见，正如律法一样，迦南本身也"原是无所成全"——神之于以色列人的圣洁与平安的完全，只能指望在天上的迦南才得着。