Josué 7
Warren Wiersbe · Citado em PreceptAustin
Josué 7
Wiersbe adds this comment on why Achan's (means "troubler"!) entire family was judged by God (Joshua 7:24-26+) - "Since a law in Israel prohibited innocent family members from being punished for the sins of their relatives (Deut. 24:16), Achan’s family must have been guilty of assisting him in his sin. His household was judged the same way Israel would deal with a Jewish city that had turned to idols (Josh. 13:12–18+). Achan and his family had turned from the true and living God and had given their hearts to that which God had said was accursed—silver, gold, and an expensive garment. It wasn’t worth it!" At the beginning of a new period in Bible history, God sometimes revealed His wrath against sin in some dramatic way. After the tabernacle had been set up, Nadab and Abihu invaded its holy precincts contrary to God’s law; and God killed them. This was a warning to the priests not to treat God’s sanctuary carelessly (Lev. 10+). When David sought to restore the ark to its place of honor, and Uzzah touched the ark to steady it, God killed Uzzah (2Sa 6:1–11); another warning from God not to treat sacred things carelessly. At the beginning of the Church Age, when Ananias and Sapphira lied to God and God’s people, the Lord killed them (Acts 5:1–11+). The death of Achan and his family was certainly a dramatic warning to the nation not to take the Word of God lightly. The people and the animals were stoned, and their bodies burned along with all that the family possessed. The troubler of Israel was completely removed from the scene, the people were sanctified, and now God could march with His people and give them victory. (See context in The Bible Exposition Commentary) GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 7 24. And his sons and his daughters. As no intimation is given that Achan’s sons or any of his family were accessory to his crime, we are not warranted, perhaps, in supposing that they were now condemned to suffer on that account; although it may be admitted that he could not very easily have concealed the articles in the midst of the tent without some of its inmates being privy to it. But the supposition of their guilt we do not deem necessary to vindicate the equity and justice of the sentence. As all lives are really forfeited by sin; as the ungodly deserve worse punishment than temporal death, and as God, the supreme arbiter of life and death, may exact the debt which all owe in any way or time that seemeth to him good, we know not who can question the righteousness of his judgment on this occasion. If evil, no injustice would be done them, and if good, they would the sooner be taken to their reward; and we can easily conceive that the death of a few persons at this particular juncture, and under the solemn circumstances in which they now stood, might be attended with the happiest results. They were now in the commencement of their national existence in Canaan. It was necessary that the people should know, by a fresh demonstration, what a God they had to do with. Whilst they learned from his mercies how greatly he was to be loved, they needed also to learn from his judgments how greatly he was to be feared. This lesson would be effectually taught them by the present act of severity, and the death of a single individual might, by its admonitory influence, be the means of afterwards preventing the death of many thousands. His oxen, and his asses, and his sheep. Brute beasts are of course incapable of sin and so of punishment, properly so called, but as they are made for man’s use, and are daily killed for food, there seems no impropriety in taking away their lives for moral purposes, to show us more impressively the destructive and detestable nature of sin. The truth is, the animal world being originally formed for the service of man, is to be considered as a kind of appendage to him and so is made to share in his lot, whether of weal or wo. On this principle the earth with its various tribes felt the effects of the curse when Adam sinned, and the whole creation has groaned in bondage ever since. Occurrences like that mentioned in the text are merely illustrations of this general law. And they brought them unto the valley of Achor. Heb. ויעלו vayaalū, brought them up, made them go up or ascend. Persons are generally said to descend to a valley, but the phraseology here is probably founded on the relative situation of the valley and the camp. In going to it they may have been obliged to travel some distance over the hilly country, towards the interior. This would be ascending from the Jordan, and that such was the fact is to be inferred from Joshua 15:7. The valley is called Achor by anticipation. It was so named from the event. Norman Geisler - When Critics Ask - JOSHUA 7:15, 24—Was God just in punishing Achan’s family along with him? PROBLEM: When Achan committed a capital crime against God, the Bible says the children were stoned along with their parents, and then “they burned them with fire after they had stoned them with stones” (v. 25). Yet the Scriptures insist that God does not punish the children for the sins of their parent (Ezek. 18:20), nor destroy the righteous with the wicked (Gen. 18:23). SOLUTION: There are two responses to this problem. Some have argued that Achan’s children were not given capital punishment with him, but merely brought along so that the event could be an example to them. In favor of this, several things are offered. First, it is noted that nowhere does the text say anyone beside Achan committed the crime. God speaks of the guilty as “he who is taken with the accursed thing” (v. 15). Also, Achan confesses alone: “I have sinned” (v. 20) and “I coveted” (v. 21). Second, the text declares that “Israel stoned him” (v. 25). The reference to “burning them” (v. 25) alludes to the silver, gold, and garment he had taken (see vv. 21 and 24). Third, stoning Achan’s family for his crime would be a clear violation of the OT law which says emphatically that “the son shall not bear the guilt of the father” (Ezek. 18:20). The most serious problem with this position is that verse 25 says, “they burned them with fire after they had stoned them with stones.” Stoning an inanimate object does not seem to make good sense. Rather, it seems to be a reference to Achan and his family. Another view acknowledges that Achan’s family was stoned with him, but argues that they were complicit with his crime, so they were being punished for their own sins, not his. This position notes the following: First, it is argued that it is unlikely that Achan could have accomplished this deed and hidden the stolen material in the family tent without their knowing something about it. Second, the guilt of the family is implied in their very punishment. Since it was forbidden to punish someone for another’s sin, the family must have sinned with him or else they would not have been punished with him. Third, God had the right to take life, since it is He who gave it (Deut. 32:39). Job rightly declared: “The Lord gave, and the Lord has taken away; Blessed be the name of the Lord” (Job 1:21). Fourth, there is no reference to small children in the family, but even if there were, God has the sovereign right to take them and sometimes does in sickness without implying their guilt. Further, if the parents were killed, then there would be no parents to care for them. It would be more merciful for God to take them into His direct care. This is so because children who die before the age of accountability are saved (see comments on 2 Sam. 12:23); there is no problem about their eternal destiny. Joshua 7:25 Joshua said, "Why have you troubled us? The LORD will trouble you this day." And all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones. Why have you troubled Jos 7:11-13 6:18 Ge 34:30 1Ki 18:17,18 1Ch 2:7 Hab 2:6-9 Ga 5:12 2Th 1:6 Heb 12:15 all Israel: Lev 20:2 24:14 De 13:10 17:5 21:21 22:21-24 burned: Jos 7:15 Ge 38:24 Lev 20:14 21:9 Joshua 7 Resources - Multiple Sermons and Commentaries Related Passage: Proverbs 15:27 He who profits illicitly troubles his own house, But he who hates bribes will live. JEHOVAH'S DAY OF TROUBLE Joshua said, "Why have you troubled (akar) us? - The Septuagint reads "destroyed (olethreuo from olethros) us, utterly destroyed us (exolethreuo)" The LORD will trouble (akar) you this day." - This is probably one of the greatest understatements in the Bible! And all Israel stoned them with stones; and they burned them with fire after they had stoned them with stones - Not only did they remove their lives, but completely purged all the elements associated with the sin. Sin will take you further than you ever wanted to stray! Cost you more than you ever dreamed you would pay! Keep you longer than you ever thought you would stay!
Josué 7
Wiersbe adds that "the phrase "Give glory to God" was a form of official oath in Israel (John 9:24NIV). Achan had not only sinned against his own people, but also he had grievously sinned against the Lord, and he had to confess it to Him. When he said “I have sinned,” he joined the ranks of seven other men in Scripture who made the same confession, some more than once, and some without sincerity: Pharaoh (Ex. 9:27; 10:16), Balaam (Nu 22:34), King Saul (1Sa 15:24, 30; 26:21), David (2Sa 12:13; 24:10, 17; Ps. 51:4), Shimei (2Sa 19:20), Judas (Mt. 27:4), and the prodigal son (Luke 15:18, 21)." (See context in The Bible Exposition Commentary) and give praise to Him - KJV renders give praise to him as "make confession unto Him." NLT has "make your confession." The English of the Septuagint has "make confession." And tell me now what you have done. Do not hide it from me - God knew, but now Joshua serving as magistrate desires to know the truth of the matter. He calls for confession before the entire nation, for such would also serve as a warning to others who might consider breaking the ban thinking they could do so without being caught. This was vital that the nation see the importance of obedience to God's command of the ban, so that they might assure future victories over enemies, many of who were surely much stronger than those in Ai. THOUGHT - This section reminds me that without God's power, we as followers of Christ are powerless against our mortal, vicious enemies the world, the flesh and the devil. Secret sin will make us especially vulnerable to spiritual defeat (not to mention incurring divine discipline - Heb 12:5-11+). And since our spiritual power is provided by the the indwelling Spirit, we must constantly endeavor to bring our sins to the light and confess without hesitation (1Jn 1:9+, Pr 28:13+), lest we quench or grieve the Holy Spirit and suffer disastrous defeat. Some other passages related to confession - Ps 32:5 Lev 5:5,16:21 Lev 26:40;Jer 3:13 Dt 30:1,2; Nu 5:7 Ezra 10:11 Job 33:27 2Sa 12:13;Ps 38:18 Hide (conceal; Lxx has krupto)(03582)(kachad) to prevent something (or someone) from being seen or discovered. To cut off, to destroy. It has the basic idea of hiding or destroying by various measures: by cutting off or destroying Pharaoh and his people in plagues (Ex. 9:15); or by the Lord’s destroying angel (Ex. 23:23). It has the meaning to make something disappear, to destroy or to efface it, such as the dynasty of Jeroboam (1 Kgs. 13:34). It has the sense of hiding or not revealing something in Job 20:12 (Ps. 139:15; Hos. 5:3). In other contexts, it means for something to be hidden (2 Sam. 18:13; Ps. 69:5[6]); or kept hidden (Gen. 47:18; 1 Sam. 3:17, 18; Ps. 78:4). It is used of persons being effaced, destroyed (Zech. 11:8, 9, 16) by the Lord, or even scattered. (The Complete Word Study Old Testament ) Kachad - 33x - annihilated(3), blot(1), completely destroy(1), conceal(4), concealed(2), cut off(2), denied(1), desolate(1), destroyed(2), hid(1), hidden(4), hide(7), hides(1), perishing(1), wipe(1).Gen. 47:18; Exod. 9:15; Exod. 23:23; Jos. 7:19; 1 Sam. 3:17; 1 Sam. 3:18; 2 Sam. 14:18; 2 Sam. 18:13; 1 Ki. 13:34; 2 Chr. 32:21; Job 4:7; Job 6:10; Job 15:18; Job 15:28; Job 20:12; Job 22:20; Job 27:11; Ps. 40:10; Ps. 69:5; Ps. 78:4; Ps. 83:4; Ps. 139:15; Isa. 3:9; Jer. 38:14; Jer. 38:25; Jer. 50:2; Hos. 5:3; Zech. 11:8; Zech. 11:9; Zech. 11:16 GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 7 19. Give glory to the Lord God of Israel. Heb. שים כבוד sim kâbod, put, appoint, ordain, glory to the Lord God. That is, by confessing the truth, by honestly pleading guilty to the charge, by ingenuously acknowledging the sin and the justice of the punishment which it incurred. By so doing he would not only ascribe to God the glory of his omniscience, from which no secrets are hid, in detecting and exposing the crime, but also of his justice in punishing it. He would in fact thereby most effectually give Him the praise of all his perfections, and consult the best interests of his soul in the world to come. It appears from a similar usage in several other instances, that God regards the confession of the truth as very intimately connected with giving him glory. 2 Chr 30:8. Thus, Luke 23:47, ‘Now when the centurion saw what was done, he glorified God (i. e. gave him glory), saying, certainly this was a righteous man.’ Jn 9:24, ‘Then again called they the man that was blind, and said unto him, Give God the praise; we know that this man is a sinner;’ on which passage