(24) And his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had.--All were evidently destroyed together (comp. Joshua 22:20). For any other sin but this, Achan must have suffered alone. "The children shall not be put to death for the fathers." But in this case, warning had been given that the man who took of the accursed thing, or cherern, would be an accursed thing like it, if he brought it into his house (Deuteronomy 7:26), and would make the camp of Israel cherem also (Joshua 6:18), and thus Achan's whole establishment was destroyed as though it had become part of Jericho. It is not necessary to assert that the family of Achan were accomplices. His cattle were not so, and yet they were destroyed. See also 1 Chronicles 2:7, where his line is not continued. Observe also the incidental reference to the fact in Joshua 22:20, "That man perished not alone in his iniquity." The severity of the punishment must be estimated by the relation of Achan's crime to the whole plan of the conquest of Canaan. If the destruction of the Canaanites was indeed the execution of the Divine vengeance, it must be kept entirely clear of all baser motives, lest men should say that Jehovah gave His people licence to deal with the Canaanites as it seemed best for themselves. The punishment of Saul for taking the spoil of Amalek (1 Samuel 15), and the repeated statement of the Book of Esther that the Jews who stood for their lives and slew their enemies, the supporters of Haman's project, laid not their hands on the prey, are further illustrations of the same principle. The gratification of human passions may not be mingled with the execution of the vengeance of God. (See Esther 8:11; Esther 9:10; Esther 9:15-16.)
The valley of Achor.--In 1 Chronicles 2:7, Achan himself is designated Achar (one among several examples of the alteration of a name to suit some circumstance of a person's history. Compare Bathsheba for Bathshua, Shallum for Jehoiachin, Ishbosheth for Eshbaal, &c.). There is a double play upon the names in Hosea 2:15 : "I will give her her vineyards (Carmeha. Compare Carmi, "my vineyard") from thence, and the valley of trouble (Achor) for a door of hope." The valley of Achor is a pass leading from Gilgal towards the centre of the country, or, as it might be represented, from Jericho towards Jerusalem--i.e., from the city of destruction to the city of God. So it was to Israel in the conquest. The future state of Achan is in the hands of the Judge who "doeth judgment." No mercy to his crime on earth was possible. It would have been injustice to all mankind.
Verse 24. - Took Achan, the son of Zerah. Great-grandson in reality (see ver. 1; cf. 1 Kings 15:2, 10). And his sons and his daughters (see note, ver. 15). Brought them. Hebrew, "brought them up." The valley of Achor was above Jericho, whether higher up the valley or on higher ground is not known. The valley of Achor (see Joshua 15:7; Isaiah 65:10; Hosea 2:15). Achor means trouble (see note on Joshua 6:18).
7:16-26 See 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. See also, how much it is our concern, when God is contending with us, to find out the cause that troubles us. We must pray with holy Job, Lord, show me wherefore thou contendest with me. Achan's sin began in the eye. He saw these fine things, as Eve saw the forbidden fruit. 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. It proceeded out of the heart. They that would be kept from sinful actions, must mortify and check in themselves sinful desires, particularly the desire of worldly wealth. Had Achan looked upon these things with an eye of faith, he would have seen they were accursed things, and would have dreaded them; but looking on them with an eye of sense only, he saw them as goodly things, and coveted them. When he had committed the sin, he tried to hide it. As soon as he had got this plunder, it became his burden, and he dared not to use his ill-gotten treasure. So differently do objects of temptation appear at a distance, to what they do when they have been gotten. See the deceitfulness of sin; that which is pleasing in the commission, is bitter in the reflection. See how they will be deceived that rob God. Sin is a very troublesome thing, not only to a sinner himself, but to all about him. The righteous God will certainly recompense tribulation to them that trouble his people. Achan perished not alone in his sin. They lose their own, who grasp at more than their own. His sons and daughters were put to death with him. It is probable that they helped to hide the things; they must have known of them. What fatal consequences follow, even in this world, to the sinner himself, and to all belonging him! One sinner destroys much good. What, then, will be the wrath to come? Let us flee from it to Christ Jesus as the sinner's Friend. There are circumstances in the confession of Achan, marking the progress of sin, from its first entrance into the heart to its being done, which may serve as the history of almost every offence against the law of God, and the sacrifice of Jesus Christ.
And Joshua, and all Israel with him, took Achan the son of Zerah,.... Joshua and all Israel are mentioned, to show the perfect agreement between Joshua and the heads of the people in this affair of Achan, and in the nature and manner of his punishment:
and the silver, and the garment, and the wedge of gold; which, though devoted to sacred uses, yet having been converted to another's use, and made his property, was not to be employed in the service of the sanctuary, but to be burnt with him:
and his sons and his daughters; who, according to Ben Gersom, Abarbinel, and Abendana, were not brought forth to be put to death, only to be spectators of the sentence of judgment, and the execution of it, that they might keep themselves from such evil things; though, as Achan may be supposed to be a man in years, being but the fourth generation from Judah; his sons and daughters were grown up in all probability, and might be accessories in this affair; and so, as some Jewish writers remark, were worthy of death, because they saw and knew what was done, and were silent and did not declare it (p); and it seems by what is said, Joshua 22:20; that they died as well as Achan, since it is there said, "that man perished not alone in his iniquity"; though it may be interpreted of his substance, his cattle, perishing with him; and indeed from Joshua 7:25; it seems as if none were stoned but himself, that is, of his family; no mention is made of his wife, who, if he had any, as Kimchi observes, knew nothing of the matter, it being hid from her:
and his oxen, and his asses, and his sheep; in which lay his substance, as that of the eastern people generally did:
and his tent, and all that he had; the tent he and his family dwelt in, with all the household goods in it:
and they brought them unto the valley of Achor; so called by anticipation here; for it had its name from the trouble Achan gave to Israel, and with which he was troubled himself: some render it, "they brought them up" (q); and as it is more proper to descend into a valley the to go up to it, it is thought there was a mountain between the camp of Israel and this valley, so Kimchi and Ben Melech; see Hosea 2:15.
(p) Pirke Eliezer, ut supra (c. 38.) Kimchi in loc. (q) "ascendere fecerunt", Pagninus, Montanus, Drusius, Vatablus.
The valley of Achor.--In 1 Chronicles 2:7, Achan himself is designated Achar (one among several examples of the alteration of a name to suit some circumstance of a person's history. Compare Bathsheba for Bathshua, Shallum for Jehoiachin, Ishbosheth for Eshbaal, &c.). There is a double play upon the names in Hosea 2:15 : "I will give her her vineyards (Carmeha. Compare Carmi, "my vineyard") from thence, and the valley of trouble (Achor) for a door of hope." The valley of Achor is a pass leading from Gilgal towards the centre of the country, or, as it might be represented, from Jericho towards Jerusalem--i.e., from the city of destruction to the city of God. So it was to Israel in the conquest. The future state of Achan is in the hands of the Judge who "doeth judgment." No mercy to his crime on earth was possible. It would have been injustice to all mankind.
and the silver, and the garment, and the wedge of gold; which, though devoted to sacred uses, yet having been converted to another's use, and made his property, was not to be employed in the service of the sanctuary, but to be burnt with him:
and his sons and his daughters; who, according to Ben Gersom, Abarbinel, and Abendana, were not brought forth to be put to death, only to be spectators of the sentence of judgment, and the execution of it, that they might keep themselves from such evil things; though, as Achan may be supposed to be a man in years, being but the fourth generation from Judah; his sons and daughters were grown up in all probability, and might be accessories in this affair; and so, as some Jewish writers remark, were worthy of death, because they saw and knew what was done, and were silent and did not declare it (p); and it seems by what is said, Joshua 22:20; that they died as well as Achan, since it is there said, "that man perished not alone in his iniquity"; though it may be interpreted of his substance, his cattle, perishing with him; and indeed from Joshua 7:25; it seems as if none were stoned but himself, that is, of his family; no mention is made of his wife, who, if he had any, as Kimchi observes, knew nothing of the matter, it being hid from her:
and his oxen, and his asses, and his sheep; in which lay his substance, as that of the eastern people generally did:
and his tent, and all that he had; the tent he and his family dwelt in, with all the household goods in it:
and they brought them unto the valley of Achor; so called by anticipation here; for it had its name from the trouble Achan gave to Israel, and with which he was troubled himself: some render it, "they brought them up" (q); and as it is more proper to descend into a valley the to go up to it, it is thought there was a mountain between the camp of Israel and this valley, so Kimchi and Ben Melech; see Hosea 2:15.
(p) Pirke Eliezer, ut supra (c. 38.) Kimchi in loc. (q) "ascendere fecerunt", Pagninus, Montanus, Drusius, Vatablus.