Joshua 7:3

God’s gift of victory at Jericho seems to have led to complacency and overconfidence (a false sense of security). Joshua did not even ask God for guidance before he sent a small group of soldiers to Ai.

After Jericho became part of Israel, Joshua's first military task was to secure a position in the hill country. Conquering Jericho boosted Israel's confidence and left the people of Canaan feeling discouraged and without hope. However, everything depended on Israel's obedience to God. The sin of one man and its consequences show the importance of the command to destroy Jericho (see “Complete Dedication” Theme Note).

Let not all the people go up, . . . for they are but few--As the population of Ai amounted to twelve thousand (Jos 8:25), it was a considerable town; though in the hasty and distant reconnoitre made by the spies, it probably appeared small in comparison to Jericho; and this may have been the reason for their proposing so small a detachment to capture it.

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. man 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, Jos 7:3. 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, Jos 7:5): 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 if 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.

Joshua 7:1-9

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.

1. Transgressi autem sunt transgressione filii Israel in anathemate: quia Achan, filius Chermi filii Zabdi, filii Zerah de tribu Jehudae abstulit de anathemate: et accensa est excandescentia Jehovae contra filios Israel.

2. And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the east side of Bethel, and spoke unto them, saying, Go up and view the country. And the men went up and viewed Ai.

2. Porro misit Josue viros e Jericho contra Hai, quae erat juxta Bethaven ad orientem Bethel, et loquutus est cum illis, dicendo, Ascendite et explorate terram. Ascenderunt itaque viri, et exploraverunt Hai.

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 labor thither; for they are but few.

3. Qui reversi ad Josuam, dixerunt ei, Ne ascendat totus populus; circiter duo millia virorum aut circiter tria millia virorum ascendant, et percutient Hai. [69]

4. So there went up thither of the people about three thousand men: and they fled before the men of Ai.

4. Ascenderunt ergo illuc e populo fere fria millia virorum, et fugerunt coram viris Hai.

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.

5. Percusseruntque ex eis circiter triginta et sex viros, et persequuti sunt eos a porta usque ad Sebarim, et percusserunt eos in descensu; atque ita liquefactum est cor populi, fuitque velut aqua.

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.

6. Porro Josue sicidit vestimenta sua, prociditque in faciem suam in terram coram arca Jehovae usque ad vesperam, ipse et seniores Israel, et posuerunt pulverem super caput suum.

7. And Joshua said, Alas, O Lord GOD, wherefore has 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!

7. Dixitque Josue, Ah, ah, Dominator Jehova, ut quid traduxisit populum hunc trans Jordanem, ut traderes nos in manum Amorrhaei qui perdat nos? Atque utinam libuisset nobis manere in deserto trans Jordanem!

8. O Lord, what shall I say, when Israel turns their backs before their enemies!

8. O Domine quid dicam postquam vertit Israel cervicem coram inimicis suis?

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?

9. Audientque Channanaeus et omnes incolae terrae, et vertent se contra nos, disperdentque nomen nostrum e terra: quid vero facies nomini tuo magno?

1. But the children of Israel committed, etc Reference is made to the crime, and indeed the secret crime, of one individual, whose guilt is transferred to the whole people; and not only so, but punishment is at the same time executed against several who were innocent. But it seems very unaccountable that a whole people should be condemned for a private and hidden crime of which they had no knowledge. I answer, that it is not new for the sin of one member to be visited on the whole body. Should we be unable to discover the reason, it ought to be more than enough for us that transgression is imputed to the children of Israel, while the guilt is confined to one individual. But as it very often happens that those who are not wicked foster the sins of their brethren by conniving at them, a part of the blame is justly laid upon all those who by disguising become implicated in it as partners. For this reason Paul, (1 Corinthians 5:4-6) upbraids all the Corinthians with the private enormity of one individual, and inveighs against their pride in presuming to glory while such a stigma attached to them. But here it is easy to object that all were ignorant of the theft, and that therefore there is no room for the maxim, that he who allows a crime to be committed when he can prevent it is its perpetrator. I certainly admit it not to be clear why a private crime is imputed to the whole people, unless it be that they had not previously been sufficiently careful to punish misdeeds, and that possibly owing to this, the person actually guilty in the present instance had sinned with greater boldness. It is well known that weeds creep in stealthily, grow apace and produce noxious fruits, if not speedily torn up. The reason, however, why God charges a whole people with a secret theft is deeper and more abstruse. He wished by an extraordinary manifestation to remind posterity that they might all be criminated by the act of an individual, and thus induce them to give more diligent heed to the prevention of crimes.

Nothing, therefore, is better than to keep our minds in suspense until the books are opened, when the divine judgments which are now obscured by our darkness will be made perfectly clear. Let it suffice us that the whole people were infected by a private stain; for so it has been declared by the Supreme Judge, before whom it becomes us to stand dumb, as having one day to appear at his tribunal. The stock from which Achan was descended is narrated for the sake of increasing, and, as it were, propagating the ignominy; just as if it were said, that he was the disgrace of his family and all his race. For the writer of the history goes up as far as the tribe of Judah. By this we are taught that when any one connected with us behaves himself basely and wickedly, a stigma is in a manner impressed upon us in his person that we may be humbled -- not that it can be just to insult over all the kindred of a wicked man, but first, that all kindred may be more careful in applying mutual correction to each other, and secondly, that they may be led to recognize that either their connivance or their own faults are punished.

A greater occasion of scandal, fitted to produce general alarm, was offered by the fact of the crime having been detected in the tribe of Judah, which was the flower and glory of the whole nation. It was certainly owing to the admirable counsel of God, that a pre-eminence which fostered the hope of future dominion resided in that tribe. But when near the very outset this honor was foully stained by the act of an individual, the circumstance might have occasioned no small disturbance to weak minds. The severe punishment, however, wiped away the scandal which might otherwise have existed; and hence we gather that when occasion has been given to the wicked to blaspheme, the Church has no fitter means of removing the opprobrium than that of visiting offences with exemplary punishment.

2. And Joshua sent men from Jericho, etc To examine the site of the city and reconnoiter all its approaches was an act of prudence, that they might not, by hurrying on at random through unknown places, fall into an ambuscade. But when it would be necessary shortly after to advance with all the forces, to send forward a small band with the view of taking the city, seems to betray a want of military skill. Hence it would not have been strange that two or three thousand men, on a sudden sally were panic-struck and turned their backs. And it was certainly expedient for the whole body that twenty or thirty thousand should have spread in all directions in foraging parties. We may add, that even the act of slaying, though no resistance were offered, was of itself sufficient to wear out a small body of troops. Therefore, when the three thousand or thereabouts were repulsed, it was only a just recompense for their confidence and sloth. The Holy Spirit, however, declares that fewness of numbers was not the cause of the discomfiture, and ought not to bear the blame of it. The true cause was the secret counsel of God, who meant to show a sign of his anger, but allowed the number to be small in order that the loss might be less serious. And it was certainly a rare display of mercy to chastise the people gently and without any great overthrow, with the view of arousing them to seek an instant remedy for the evil. Perhaps, too, the inhabitants of Ai would not have dared to make an attack upon the Israelites had they advanced against the city in full force. The Lord therefore opened a way for his judgment, and yet modified it so as only to detect the hidden crime under which the people might otherwise have been consumed as by a lingering disease.

But although there is nothing wonderful in the defeat of the Israelites, who fought on disadvantageous terms on lower ground, it was, however, perfectly obvious that they were vanquished by fear and the failure of their courage before they came to close quarters; for by turning their backs they gave up the higher ground and retired to the slope of a valley. The enemy, on the other hand, showed how thoroughly they despised them by the confidence and boldness with which they ventured to pursue the fugitives at full speed in the direction of their camp. In the camp itself, such was the trepidation that all hearts melted. I admit, indeed, that there was cause for fear when, after having gained so many victories as it were in sport, they saw themselves so disgracefully defeated. In unwonted circumstances we are more easily disturbed. But it was a terror from heaven which dismayed them more than the death of thirty men and the flight of three thousand.

6. And Joshua rent his clothes, etc Although it was easy to throw the blame of the overthrow or disgrace which had been sustained on others, and it was by no means becoming in a courageous leader to be so much cast down by the loss of thirty men, especially when by increasing his force a hundred-fold it would not have been difficult to drive back the enemy now weary with their exertions, it was not, however, without cause that Joshua felt the deepest sorrow, and gave way to feelings bordering on despair. The thought that the events of war are doubtful -- a thought which sustains and reanimates the defeated -- could not be entertained by him, because God had promised that they would always be victorious. Therefore when the success did not correspond to his hopes, the only conclusion he could draw was, that they had fought unsuccessfully merely because they had been deprived of the promised assistance of God.

Accordingly, both he and the elders not only gave themselves up to sorrow and sadness, but engage in solemn mourning, as used in the most calamitous circumstances, by tearing their garments and throwing dust on their heads. That mode of expressing grief was used also by the heathen, but was specially appropriate in the pious worshippers of God in suppliantly deprecating his wrath. The rending of the garments and other accompanying acts contained a profession of repentance, as may also be inferred from the annexed prayer, which, however, is of a mixed nature, dictated partly by faith and the pure spirit of piety, and partly by excessive perturbation. In turning straightway to God and acknowledging that in his hand, by which the wound was inflicted, the cure was prepared, they are influenced by faith; but their excessive grief is evidently carried beyond all proper bounds. Hence the freedom with which they expostulate, and hence the preposterous wish, Would God we had remained in the desert! [70]

It is not a new thing, however, for pious minds, when they aspire to seek God with holy zeal, to obscure the light of faith by the vehemence and impetuosity of their affections. And in this way all prayers would be vitiated did not the Lord in his boundless indulgence pardon them, and wiping away all their stains receive them as if they were pure. And yet while in thus freely expostulating, they cast their cares upon God, though this blunt simplicity needs pardon, it is far more acceptable than the feigned modesty of hypocrites, who, while carefully restraining themselves to prevent any confident expression from escaping their lips, inwardly swell and almost burst with contumacy.

Joshua oversteps the bounds of moderation when he challenges God for having brought the people out of the desert; but he proceeds to much greater intemperance when, in opposition to the divine promise and decree, he utters the turbulent wish, Would that we had never come out of the desert! That was to abrogate the divine covenant altogether. But as his object was to maintain and assert the divine glory, the vehemence which otherwise might have justly provoked God was excused.

We are hence taught that saints, while they aim at the right mark, often stumble and fall, and that this sometimes happens even in their prayers, in which purity of faith and affections framed to obedience ought to be especially manifested. That Joshua felt particularly concerned for the divine glory, is apparent from the next verse, where he undertakes the maintenance of it, which had been in a manner assigned to him. What shall I say, he asks, when it will be objected that the people turned their backs? And he justly complains that he is left without an answer, as God had made him the witness and herald of his favor, whence there was ground to hope for an uninterrupted series of victories. Accordingly, after having in the loftiest terms extolled the divine omnipotence in fulfillment of the office committed to him, it had now become necessary for him, from the adverse course of events, to remain ignominiously silent. We thus see that nothing vexes him more than the disgrace brought upon his calling. He is not concerned for his own reputation, but fears lest the truth of God might be endangered in the eyes of the world. [71] In short, as it was only by the order of God that he had brought the people into the land of Canaan, he now in adversity calls upon him as author and avenger, just as if he had said, Since thou has brought me into these straits, and I am in danger of seeming to be a deceiver, it is for thee to interfere and supply me with the means of defense.

9. For the Canaanites and all the inhabitants, etc He mentions another ground of fear. All the neighboring nations, who, either subdued by calamities or terrified by miracles, were quiet, will now resume their confidence and make a sudden attack upon the people. It was indeed probable, that as the divine power had crushed their spirit and filled them with dismay, they would come boldly forward to battle as soon as they knew that God had become hostile to the Israelites. He therefore appeals to God in regard to the future danger, entreating him to make speedy provision against it, as the occasion would be seized by the Canaanites, who, though hitherto benumbed with terror, will now assume the aggressive, and easily succeed in destroying a panic-struck people.

It is manifest, however, from the last clause, that he is not merely thinking of the safety of the people, but is concerned above all for the honor of the divine name, that it may remain inviolable, and not be trampled under foot by the petulance of the wicked, as it would be if the people were ejected from the inheritance so often promised. We know the language which God himself employed, as recorded in the song of Moses, (Deuteronomy 32:26, 27)

"I would scatter them into corners, I would make the remembrance of them cease among men; were it not that I feared the wrath (pride) of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord has not done all this."

The very thing, then, which God declares that he was, humanly speaking, afraid of, Joshua wishes now to be timelessly prevented; otherwise the enemy, elated by the defeat of the people, will grow insolent and boast of triumphing over God himself.

Footnotes:

[69] Calvin's Latin as well as the French version omit the concluding clause of this verse, "Make not the whole people to labor thither: for they are few." The omission, for which no reason is assigned, is the more remarkable, as there appears to be no doubt as to the genuineness of the original clause, and its meaning is very exactly given not only in the Septuagint but other versions, such as Luther's, with which Calvin was well acquainted. -- Ed.

[70] French, "O que je voudrove que nous eussions prins a plaisir de demeurer au dela du Jordain;" "O how I wish that we had been pleased to remain beyond the Jordan." -- Ed.

[71] French, "Soit revoquee en doute, ou moins estimee devant le monde;" "Be called in question, or less esteemed before the world." -- Ed.

Sent men from Jericho to Ai - This is the place called Hai, Gen 12:8. It was in the east of Beth-el, north of Jericho, from which it was distant about ten or twelve miles. From Jos 7:4, Jos 7:5 it appears to have been situated upon a hill, and belonged to the Amorites, as we learn from Jos 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.

And they returned unto Joshua, and said unto him, let not all the people go up,.... After they had reconnoitred the place, they came back to their general, and gave it as their opinion, that there was no need for the whole army to go up against the city:

but let about two or three thousand men go up and smite Ai; such a number they judged were sufficient to take it:

and make not all the people to labour thither; carrying their tents, bearing their armour, and going up hill:

for they are but few; the inhabitants of Ai, men and women making but twelve thousand; Joshua 8:25.

This was done by the wise contrivance of Divine Providence, that their sin might be punished, and they awakened and reformed, with as little hazard, and mischief, and reproach as might be; for if the defeat of these caused so great a consternation in Joshua, it is easy to guess what dread, and confusion, and despair it would have caused in the people, if a great host had been defeated.

The anger of God, which Achan had brought upon Israel, was manifested to the congregation in connection with their attempt to take Ai. This town was situated near Bethaven, on the east of Bethel. Bethel was originally called Luz (see at Gen 28:19), a place on the border of Ephraim and Benjamin (Jos 16:2; Jos 18:13). It is frequently mentioned, was well known at a later time as the city in which Jeroboam established the worship of the calves, and was inhabited again even after the captivity (see v. Raumer, Pal. pp. 178, 179). It has been preserved, in all probability, in the very extensive ruins called Beitin (see Robinson, Pal. ii. pp. 126ff.), about four hours' journey on horseback to the north of Jerusalem, and on the east of the road which leads from Jerusalem to Sichem (Nablus).
(Note: The statement of the Onomasticon of Eusebius s. v. Aggai' agree with this: Κεῖται Βαιθὴλ ἀπίοντων εἰς Αἰλίαν ἀπὸ Νεηεμιαήας πόλεως ἐν λαιοῖς τῆς ὁδοῦ ἀμφὶ τὸ δωδέκατον ἀπ ̓ Αἰλίας σημεῖον. Also s. v. Βαιθήλ: καὶ νῦν ἐστὶ κώμη, Αἰλίας ἄποθεν σημείοις ιβ ́ (twelve Roman miles are four or five hours' journey).)
No traces have ever been discovered of Bethaven. According to Jos 18:12-13, the northern boundary of the tribe of Benjamin, which ran up from Jericho to the mountains on the west, passed on to the desert of Bethaven, and so onwards to Luz (Bethel). If we compare with this the statement in Sa1 13:5, that the Philistines who came against Israel encamped at Michmash before (in front of) Bethaven, according to which Bethaven was on the east or north-east of Michmash (Mukhmas), the desert of Bethaven may very possibly have been nothing more than the table-land which lies between the Wady Mutyah on the north and the Wadys Fuwar and Suweinit (in Robinson's map), or Wady Tuwr (on Van de Velde's map), and stretches in a westerly direction from the rocky mountain Juruntel to Abu Sebah (Subbah). Bethaven would then lie to the south or south-east of Abu Sebah. In that case, however, Ai (Sept. Gai or Aggai, Gen 12:8) would neither be found in the inconsiderable ruins to the south of the village of Deir Diwan, as Robinson supposes (Pal. ii. pp. 312ff.), nor on the site of the present Tell el Hajar, i.e., stone hill, three-quarters of an hour to the S.E. of Beitin, on the southern side of the deep and precipitous Wady Mutyah, as Van de Velde imagines; but in the ruins of Medinet Chai or Gai, which Krafft
(Note: Topograph. v. Jerusalem, p. ix.)
and Strauss
(Note: Sinai u. Golgoth. pp. 326-7.)
discovered on the flat surface of a mountain that slopes off towards the east, about forty minutes on the eastern side of Geba (Jeba), where "there are considerable ruins surrounded by a circular wall, whilst the place is defended on the south by the valley of Farah, and on the north by the valley of Es Suweinit, with steep shelving walls of rock" (Strauss: vid., C. Ritter Erdk. xvi. pp. 526-7). On the advice of the men who were sent out to explore the land, and who described the population on their return as small ("they are but few"), Joshua did not send the whole of the fighting men against Ai, but only about 3000 men. As there were not more than 12,000 inhabitants (Jos 8:25), there could hardly have been 3000 fighting men, who might easily have been beaten by 3000 Israelitish warriors. But when the Israelites attacked the town they fled before its inhabitants, who slew about thirty-six men, and pursued them before the gate, i.e., outside the town, to the stone quarries, and smote them on the sloping ground. The Shebarim, from sheber, a breach or fracture, were probably stone quarries near the slope on the east of the town. Nothing more can be decided, as the country has not been thoroughly explored by travellers. On account of this repulse the people lost all their courage. "The hearts of the people melted" (see Jos 2:15): this expression is strengthened still further by the additional clause, "and became as water."