---
title: "Clarke"
description: "Verse Joshua 7:1. The children of Israel committed a trespass — It is certain that one only was guilty; and yet the trespass is imputed here to the whole"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/joshua/7"
---

Verse [Joshua 7:1](../../../kjv/joshua/7/1). ***The children of Israel committed a trespass*** — It is certain that *one* only was guilty; and yet the trespass is imputed here to the whole congregation; and the whole congregation soon suffered shame and disgrace on the account, as their armies were defeated, thirty-six persons slain, and general terror spread through the whole camp. Being one body, God attributes the crime of the individual to the whole till the trespass was discovered, and by a public act of justice inflicted on the culprit the congregation had purged itself of the iniquity. This was done to render every man extremely cautious, and to make the people watchful over each other, that sin might be no where tolerated or connived at, as one transgression might bring down the wrath of God upon the whole camp. See on [Joshua 7:12](../../../kjv/joshua/7/12).
***The accursed thing*** — A portion of the spoils of the city of Jericho, the whole of which God had commanded to be destroyed.
***For Achan, the son of Carmi, c.*** — Judah had two sons by Tamar: Pharez and Zarah. Zarah was father of Zabdi, and Zabdi of Carmi, the father of Achan. These five persons extend through a period of 265 years and hence Calmet concludes that they could not have had children before they were fifty or fifty-five years of age. This *Achan, son of Zabdi*, is called, in [1 Chronicles 2:6](../../../kjv/1-chronicles/2/6), *Achar, son of Zimrie*; but this reading is corrected into *Achan* by some MSS. in the place above cited.

Verse [Joshua 7:2](../../../kjv/joshua/7/2). ***Sent men from Jericho to Ai*** — This is the place called *Hai*, [Genesis 12:8](../../../kjv/genesis/12/8). It was in the east of Beth-el, north of Jericho, from which it was distant about ten or twelve miles. From [Joshua 7:4-5](../../../kjv/joshua/7/4-5) it appears to have been situated upon a *hill*, and belonged to the Amorites, as we learn from [Joshua 7:7](../../../kjv/joshua/7/7). It is very likely that it was a *strong place*, as it chose to risk a siege, notwithstanding the extraordinary destruction of Jericho which it had lately witnessed.

Verse [Joshua 7:4](../../../kjv/joshua/7/4). ***About three thousand men*** — The spies sent to reconnoitre the place ([Joshua 7:3](../../../kjv/joshua/7/3)) reported that the town was meanly garrisoned, and that two or three thousand men would be sufficient to take it. These were accordingly sent up, and were repulsed by the Amorites.

Verse [Joshua 7:5](../../../kjv/joshua/7/5). ***They chased them*****from*****before the gate*****even*****unto**********Shebarim*** — They seem to have presumed that the men of *Ai* would have immediately opened their gates to them, and therefore they marched up with confidence; but the enemy appearing, they were put to flight, their *ranks utterly broken*, and thirty-six of them killed. שברים *Shebarim* signifies *breaches* or *broken places*, and may here apply to the *ranks* of the Israelites, which were *broken* by the men of *Ai*; for the people were totally routed, though there were but few slain. They were panic-struck, and fled in the utmost confusion.
***The hearts of the people melted*** — They were utterly discouraged; and by this gave an ample proof that without the supernatural assistance of God they could never have conquered the land.

Verse [Joshua 7:6](../../../kjv/joshua/7/6). ***Joshua rent his clothes, c.*** — It was not in consequence of this slight discomfiture, simply considered in itself, that Joshua laid this business so much to heart but
1. Because the *people melted, and became as water*, and there was little hope that they would make any stand against the enemy; and
2. Because this defeat evidently showed that God had turned his hand against them. Had it not been so, their enemies could not have prevailed.
***Put dust upon their heads.*** — *Rending the clothes, beating the* *breast, tearing the hair, putting dust upon the head*, and *falling* *down prostrate*, were the usual marks of deep affliction and distress. Most nations have expressed their sorrow in a similar way. The example of the distressed family of King *Latinus*, so affectingly related by Virgil, may be adduced in illustration of many passages in the history of the patriarchs, prophets, apostles, c.
And *rosy cheeks* the rest her sorrow share.
Latinus *tears his garments* as he goes,
Both for his public and his private woes;
With filth his venerable beard besmears,
And *sordid dust* deforms his *silver hairs*."
DRYDEN.

Verse [Joshua 7:7](../../../kjv/joshua/7/7). ***Alas, O Lord God*** — Particles of exclamations and distress, or what are called *interjections*, are nearly the same in all languages: and the reason is because they are the simple voice of nature. The Hebrew word which we translate *alas* is אהה *ahah*. The complaint of Joshua in this and the following verses seems principally to have arisen from his deep concern for the glory of God, and the affecting interest he took in behalf of the people: he felt for the thousands of Israel, whom he considered as abandoned to destruction: and he felt for the glory of God, for he knew should Israel be destroyed God's name would be blasphemed among the heathen; and his expostulations with his Maker, which have been too hastily blamed by some, as savouring of too great freedom and impatience are founded on God's own words, [Deuteronomy 32:26-27](../../../kjv/deuteronomy/32/26-27), and on the practice of Moses himself, who had used similar expressions on a similar occasion; see [Exodus 5:22-23](../../../kjv/exodus/5/22-23); [Numbers 14:13-18](../../../kjv/numbers/14/13-18).

Verse [Joshua 7:10](../../../kjv/joshua/7/10). ***Wherefore liest thou thus upon thy face?*** — It is plain there was nothing in Joshua's prayer or complaint that was offensive to God, for here there is no reprehension: *Why liest* *thou thus*? this is no time for complaint; something else is indispensably necessary to be done.

Verse [Joshua 7:11](../../../kjv/joshua/7/11). ***Israel hath sinned*** — It is impossible that God should turn *against* his people, if they had not turned *away* from him. *They have taken of the accursed thing*, notwithstanding my severe prohibition. *They have also stolen*, supposing, if not seen by their brethren, I should either not see or not regard it. *They* *have dissembled*- pretended to have kept strictly the command I gave them; *and have put it among their own stuff*- considered it now as a part of their own property.

Verse [Joshua 7:12](../../../kjv/joshua/7/12). ***Because they were accursed*** — From this verse it appears that the nature of the execration or anathema was such, that those who took of the thing doomed to destruction fell immediately under the same condemnation. The inhabitants of Jericho and all that they had were accursed: therefore they and all their substance were to be destroyed. The Israelites took of the *accursed thing*, and therefore became accursed with it. This was certainly understood when the curse was pronounced: Every man who touches this property shall be involved in the same execration. Achan therefore was sufficiently aware of the risk he ran in taking any part of the anathematized thing; and when viewed in this light, the punishment inflicted on him will appear to be perfectly just and proper.

Verse [Joshua 7:13](../../../kjv/joshua/7/13). ***Up, sanctify the people*** — Joshua, all the time that God spake, lay prostrate before the ark: he is now commanded to get up, and sanctify the people, i.e., cause them to wash themselves, and get into a proper disposition to hear the judgment of the Lord relative to the late transactions.

Verse [Joshua 7:14](../../../kjv/joshua/7/14). ***Ye shall be brought according to your tribes*** — It has been a subject of serious inquiry in what manner and by what means the culpable *tribe, family, household*, and *individual*, were discovered. The *Jews* have many conceits on the subject; the most rational is, that the tribes being, in their representatives, brought before the high priest, the stone on the breastplate gave immediate intimation by suddenly losing its lustre. According to them, this is what is termed consulting God by *Urim* and *Thummim*. It is however most probable that the whole was determined by the *lot*; and that God chose this method to detect the guilty *tribe*, next the *family*, thirdly the *household*, and lastly the *individual.* This was nearly the plan pursued in the election of Saul by Samuel. "Now therefore," says he, "present yourselves before the Lord by your tribes, and by your thousands. And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken," [1 Samuel 10:19-20](../../../kjv/1-samuel/10/19-20). If the lot was used in the one case it was doubtless used in the other also, as the procedure in the main was entirely similar. The same mode was used to find out who it was that transgressed the king's command, when it was found that Jonathan had eaten a little honey, [1 Samuel 14:40-43](../../../kjv/1-samuel/14/40-43). It is well known that the promised land was divided by lot among the Israelites; (see [Numbers 26:55](../../../kjv/numbers/26/55); [Numbers 33:54](../../../kjv/numbers/33/54); [Deuteronomy 1:38](../../../kjv/deuteronomy/1/38), c.); and that the courses of the priests were regulated by lot in the days of David, [1 Chronicles 24:5](../../../kjv/1-chronicles/24/5), c. That this was a frequent mode of determining difficult questions, and appointed by God himself, is evident from [Leviticus 16:8](../../../kjv/leviticus/16/8); [Psalms 51:18](../../../kjv/psalms/51/18); [Proverbs 16:33](../../../kjv/proverbs/16/33); [Proverbs 18:18](../../../kjv/proverbs/18/18); [Acts 1:26](../../../kjv/acts/1/26).

Verse [Joshua 7:17](../../../kjv/joshua/7/17). ***And he brought the family of Judah*** — Dr. Kennicott observes, "All Israel came near by TRIBES, and one *tribe* was fixed on; then that *tribe* came by its FAMILIES, and one *family* was fixed on; then came that *family* by its HOUSEHOLDS, and one *household* was fixed on, and then that *household*, coming MAN *by* MAN, one *man* was fixed on. Yet according to the present text, in the execution of this command, *all Israel* came, and the *tribe of Judah was* fixed on; secondly came *the families* of Judah, and *the family of the* *Zarhites* was fixed on; thirdly came *the family of the Zarhites* MAN *by* MAN, and *Zabdi* was fixed on; and fourthly came *the household of* *Zabdi* MAN *by* MAN, and *Achan* was fixed on. So that in the third article the word for *by households* is most certainly left out; and the fourth article, *man by man*, is improperly expressed twice. Instead of לגברים *laggebarim*, MAN *by* MAN, in [Joshua 7:17](../../../kjv/joshua/7/17), the true word לבתים *labbottim, by* HOUSEHOLDS, is preserved in six Hebrew copies, and the Syriac version. By this method was discovered *Achan*, as he is here five times called, though the valley in which he was stoned is called *Achor*. He is also called *Achar* in the text, and in all the versions, in [1 Chronicles 2:7](../../../kjv/1-chronicles/2/7). He is called *Achar* in the *five* places of *Joshua* in the Syrian version; also in all *five* in the Greek of the Vatican MS., and *twice* in the Alexandrian MS., and so in Josephus." - *Kennicott's* Observat.

Verse [Joshua 7:19](../../../kjv/joshua/7/19). ***My son, give - glory to the Lord God*** — The *person* being now detected, Joshua wishes him to acknowledge the omniscience of God, and confess his crime. And doubtless this was designed, not only for the edification of the people, and a vindication of the righteous judgment of God, but in reference to his own salvation; for as his *life* was now become forfeited to the law, there was the utmost necessity of humiliation before God that his *soul* might be saved. *Give glory to God* signifies the same as, Make a thorough confession as in the presence of God, and disguise no part of the truth. In this way and in these very words the Jews adjured the man who had been born blind that he would truly tell who had healed him; for they pretended to believe that Christ was such a sinner that God would not work a miracle by *him*. [John 9:24](../../../kjv/john/9/24).

Verse [Joshua 7:20](../../../kjv/joshua/7/20). ***I have sinned against the Lord God*** — This seems a very honest and hearty confession, and there is hope that this poor culprit escaped perdition.

Verse [Joshua 7:21](../../../kjv/joshua/7/21). ***A goodly Babylonish garment*** — אדרת שנער *addereth* *shinar*, a *splendid* or *costly robe of Shinar*; but as Babylon or Babel was built in the plain of *Shinar*, the word has in general been translated *Babylon* in this place. It is very probable that this was the robe of the king of Jericho, for the same word is used, [Jonah 3:6](../../../kjv/jonah/3/6), to express the royal robe, of the king of Nineveh which he laid aside in order to humble himself before God.
*Bochart* and *Calmet* have shown at large that Babylonish robes were very splendid, and in high reputation. "They are," says Calmet, "generally allowed to have been of *various colours*, though some suppose they were *woven* thus; others, that they were *embroidered* with the *needle*; and others, that they were *painted*. SILIUS ITALICUS appears to think they were *woven* thus: -
Thus far *Calmet*: but it may be observed that the clothes woven of divers colours at Babylon, which were so greatly celebrated, and hence called *Babylonish garments*, appear rather to have had the pictures *woven* or *embroidered* in them than *painted* on them, as Calmet supposes, though it is most likely the figures referred to were the work of the needle after the cloth came from the loom.
AQUILA translates the original, אדרת שנער *addereth shinar*, by στολην βαβυλονικην, a *Babylonish robe*; SYMMACHUS, ενδυμα συναρ, a *robe of Synar*; the SEPTUAGINT, ψιλην ποικιλην, a *fine garment of* *different colours*; and the VULGATE, *pallium coccineum*, a *scarlet* *cloak*. There is no doubt it was both *beautiful* and *costly*, and on these grounds it was coveted by Achan.
***Two hundred shekels of silver*** — At *three shillings* per shekel, amount to about 30*£*. sterling.
***A wedge of gold*** — A tongue of gold, לשון זהב *leshon zahab* what we commonly call an *ingot* of *gold*, a corruption of the word *lingot*, signifying a *little tongue, of fifty shekels weight*. These *fifty* shekels, in weight 29 oz. 15 15/31 gr., at 2*£*. 5*s*. 2½ 42/93*d*. per shekel, would be worth about 113*£*. O*s*. 10 3/4*d.*
This verse gives us a notable instance of the progress of sin. It
1. *enters* by the *eye*;
2. *sinks* into the *heart*;
3. *actuates* the *hand*; and,
4. leads to *secrecy* and *dissimulation.*
I *saw*, c, I *coveted*, &c. I *took* and *hid* them in the earth. Thus says St. James: "When lust (evil desire) is conceived it bringeth forth sin and when sin is finished it bringeth forth death," [Joshua 1:15](../../../kjv/joshua/1/15).

Verse [Joshua 7:24](../../../kjv/joshua/7/24). ***Joshua - took Achan - and all that he had*** — He and his cattle and substance were brought to the valley to be consumed; his sons and his daughters, probably, to witness the judgments of God inflicted on their disobedient parent. See [Joshua 7:25](../../../kjv/joshua/7/25).

Verse [Joshua 7:25](../../../kjv/joshua/7/25). ***Why hast thou troubled us?*** — Here is a reference to the meaning of *Achan's* or *Achar's* name, מה עכרתנו *meh ACHAR-tanu*; and as עכר *achar* is used here, and not עכן *achan*, and the valley is called the *valley of Achor*, and not the *valley of Achan*, hence some have supposed that *Achar* was his proper name, as it is read [1 Chronicles 2:7](../../../kjv/1-chronicles/2/7), and in some MSS., and ancient versions. [Joshua 7:17](../../../kjv/joshua/7/17).
***And all Israel stoned him with stones, and burned them with**********fire, after they had stoned then with stones.*** — With great deference to the judgment of others, I ask, Can it be fairly proved from the text that the *sons* and *daughters* of Achan were stoned to death and burnt as well as their father? The text certainly leaves it *doubtful*, but seems rather to intimate that *Achan* alone was stoned, and that his *substance* was burnt with fire. The reading of the present HEBREW text is, *They stoned HIM* *with stones, and burnt THEM with fire, after they had stoned THEM* *with stones*. The *singular* number being used in the *first* clause of the verse, and the *plural* in the *last*, leaves the matter doubtful. The VULGATE is very clear: *Lapidavitque EUM omnis* *Israel; et cuncta quae illius erant, igne consumpta sunt*, "All Israel stoned *him*; and all that he had was consumed with fire." The SEPTUAGINT add this and the first clause of the next verse together: Και ελιθοβολησαν αυτον λιθοις πας Ισραηλ, και επεστησαν αυτῳ σωρον λιθων μεγαν: *And all Israel stoned HIM with stones, and* *raised over HIM a great heap of stones*. The Syriac says simply, *They stoned HIM with stones, and burned what pertained to HIM with* *fire*. The TARGUM is the same as the *Hebrew*. The ANGLO-SAXON seems to refer the whole to *Achan* and his GOODS: [Anglo-Saxon] *And* *HIM they stoned there, and burnt his goods*. The ARABIC version alone says, *They stoned HIM and his CHILDREN, and his goods*, [Arabic]. Instead of *burnt* THEM, אתם *otham*, two of De Rossi's MSS. read אתו *otho*, HIM; which reading, if genuine, would make the different members of the verse agree better. It is possible that *Achan*, his *oxen, asses, sheep, tent*, and all his *household* *goods*, were destroyed, but his *sons* and *daughters* left uninjured. But it may be asked, Why are *they* brought out into the valley with the rest? Why, that they might *see* and *fear*, and be for ever deterred by their father's punishment from imitating his example.
I have gone thus far into this important transaction, in which the *justice* and *mercy* of God are so much concerned, that I might be able to assign to each its due. That Achan's life was forfeited to justice by his transgression, no one doubts: *he* sinned against a known and positive law. His *children* could not suffer with him, because of the law, [Deuteronomy 24:16](../../../kjv/deuteronomy/24/16), unless they had been accomplices in his guilt: of this there is no evidence; and the text in question, which speaks of Achan's punishment, is extremely *dubious*, as far as it relates to this point. One circumstance that strengthens the supposition that the children were not included, is the command of the Lord, [Joshua 7:15](../../../kjv/joshua/7/15): "*HE that is taken with the accursed thing, shall be burnt with* *fire; he, and all that he hath*." Now, *all that he hath* may certainly refer to his *goods*, and not to his *children*; and his punishment, and the destruction of his property would answer every purpose of public justice, both as a punishment and preventive of the crime; and both mercy and justice require that the innocent shall not suffer with the guilty, unless in very extraordinary cases, where God may permit the righteous or the innocent to be involved in those public calamities by which the ungodly are swept away from the face of the earth: but in the case before us, no necessity of this kind urged it, and therefore I conclude that Achan *alone* suffered, and that his repentance and confession were genuine and sincere; and that, while JUSTICE required his *life*, MERCY was extended to the salvation of his *soul*.

Verse [Joshua 7:26](../../../kjv/joshua/7/26). ***They raised over him a great heap of stones*** — The burial-places, both of heroes and eminent culprits, were anciently thus distinguished; and transactions of this kind gave rise to those great piles of stones called *cairns*, that are so frequently to be met with, especially in northern countries.
FROM the whole of this account we may see the exceeding sinfulness of sin, and the great danger of not *withstanding* its first approaches. By *covetousness* many lives and many souls have been destroyed, and yet the living lay it not to heart! Who fears the *love of money*, provided he can get riches? Through the intensity of this desire, every part of the surface of the earth, and as far as possible its bowels, are ransacked in order to get wealth; and God alone can tell, who sees all things, to how many private crimes, *frauds*, and *dissimulations*, this gives birth; by which the wrath of God is brought down upon the community at large! Who is an enemy to his country? The sinner against his God. An *open foe* may be resisted and repelled, because he is *known*; but the *covetous* man, who, as far as his personal safety will admit, is outraging all the requisitions of justice, is an unseen pestilence, sowing the seeds of desolation and ruin in society. Achan's covetousness, which led him to break the law of God, had nearly proved the destruction of the Israelitish camp, nor would the Lord turn away from his displeasure till the evil was detected, and the criminal punished.
Reader, is the face of God turned against *thee*, because of some private transgression? Are not thy circumstances and family suffering in consequence of something in thy private life? O search and try thy ways, return to God, and humble thyself before him lest thy iniquity instantly *find thee out*.

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