Joshua 7:22, 23: Discovery of the Devoted Items

Verse 22:[1] So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.

[He sent, etc.] 1. So that the confession of the guilty might be confirmed. For no evidence ought to be thought of as superfluous, when the matter is capital. 2. So that the items, having been brought forth, might be burned with the thief (Masius).

Joshua sent messengers, that the truth of his confession might be evident and unquestionable, which some peradventure might think was forced from him.

[Running] 1. Lest any of Achan’s relatives should act first, and, with the items removed, render the whole action dubious. 2. So that they might with the greatest celerity free the republic from evil (Masius).

They ran; partly longing to free themselves and all the people from the curse under which they lay; and partly that none of Achan’s relations or others might get thither before them, and take away those things. It was hid, that is, the parcel of things mentioned verse 21, 24.

 

Verse 23:[2] 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 (Heb. poured[3]) them out before the LORD.

[And they cast down, וַיַּצִּקֻם[4]] And they set those things (Montanus, Pagnine, Junius and Tremellius), they laid (Septuagint, Munster, Tigurinus, English, Piscator, similarly the Syriac, Arabic). And they poured, or they poured out, or poured forth, those things (Masius, Piscator, Jonathan, Castalio, Dutch). A καταχρηστικὴ/improper Metaphor (Piscator). יָצַק signifies to pour; yet it is used for the closely related verbs יָצַב and יָצַג, which signify to set, to place, to fix. The sense: They spread those things out before the eyes of all (Masius).

Unto Joshua, and unto all the children of Israel: Where Joshua and the elders continued yet in their assembly, waiting for the issue of this business.

[1] Hebrew: וַיִּשְׁלַ֤ח יְהוֹשֻׁ֙עַ֙ מַלְאָכִ֔ים וַיָּרֻ֖צוּ הָאֹ֑הֱלָה וְהִנֵּ֧ה טְמוּנָ֛ה בְּאָהֳל֖וֹ וְהַכֶּ֥סֶף תַּחְתֶּֽיהָ׃

[2] Hebrew: וַיִּקָּחוּם֙ מִתּ֣וֹךְ הָאֹ֔הֶל וַיְבִאוּם֙ אֶל־יְהוֹשֻׁ֔עַ וְאֶ֖ל כָּל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַיַּצִּקֻ֖ם לִפְנֵ֥י יְהוָֽה׃

[3] Hebrew: וַיַּצִּקֻם.

[4] יָצַק, in the Hiphil conjugation, signifies to pour out.

Joshua 7:19: Achan’s Confession, Part 1

Verse 19:[1] And Joshua said unto Achan, My son, (see 1 Sam. 6:5; Jer. 13:16; John 9:24) give, I pray thee, glory to the LORD God of Israel, (Num. 5:6, 7; 2 Chron. 30:22; Ps. 51:3; Dan. 9:4) and make confession unto him; and (1 Sam. 14:43) tell me now what thou hast done; hide it not from me.

[My son] Nothing is more disgraceful in a Prince than unbridled anger; nothing more laudable than lenience and mercy; in which Joshua here imitates Moses, Numbers 12:3 (Masius). He calls him son, because good Princes are fathers to their subjects (Menochius).

He calls him my son, to show that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father doth his son, and as a prince ought to do each of his subjects.

[Give glory to the Lord] The way used by the Hebrews, by which the guilty were wont to be adjured by God, being reminded that they stand before God, etc., lest they should lie (Menochius). A similar formula is used in John 9:24. But, as I am not unwilling entirely to reject or refute this, neither am I quite able to prove it (Masius). Glory is given to God by the confession of the truth, but especially in this place: for he profess that God is, 1. Omniscient, as from whom that sacrilege, perpetrated with the utmost secrecy, was not hidden; 2. Just, who does not without good reason afflict the Israelties with that defeat, and who most justly ordains punishments for wicked acts; 3. True, by whose lot the guilty may be exposed; 4. Most Holy, whose devoted things ought not to be misappropriated by any one; 5. Almighty, whose sentence and punishment no one is able to evade by any power, art, or subterfuge; 6. Much to be revered and feared, since the most hidden things are publicly disclosed at His bidding and because of Him (Bonfrerius, Serarius). It was useful for the truth of the Divine indication to be known upon the best evidence; for by it all were understanding that nothing is able to be committed so secretly by anyone that it might slip past the eyes of God. By this confession he delivers himself from eternal punishment, inasmuch as he becomes his own accuser (Masius). Hence some hope appears rightly to be gathered concerning the continuance of souls after death. For, with what other hope was this man persuaded to confess a capital crime? Now, it is the sentence of the Jews that by confession and death the forgiveness of such crimes is obtained from God. Here we have a formula for the examination of the guilty. In this way witnesses were also interrogated. See what things were noted on John 9:24 (Grotius).

[Give] Hebrew: Posit glory, etc.;[2] it is a Hebraism; that is, Glorify God, at whose nod the lot fell upon thee: and give confession to Him; it is a Hebraism; confess sin unto His praise and glory (Vatablus). Others thus: Confess sin, so that the things stolen might be devoted to the ban according to the precept of the Lord, whence all honor and glory is rendered to God, and His will is fulfilled (Malvenda). The most benign God is worthy to lay claim to His praise, as men ingenuously confess their sins, and study to accommodate themselves to His will (Masius).

Give glory to the Lord God of Israel; as thou hast highly dishonoured him, now take the shame and blame to thyself, and ascribe unto God the glory of his omniscience in knowing thy sin; of his justice in punishing it in thee, and others for thy sake; of his omnipotency, which was obstructed by thee; and of his kindness and faithfulness to his people, which was eclipsed by thy wickedness; all which will now be evident by thy sin confessed and punished.

[1] Hebrew: וַיֹּ֙אמֶר יְהוֹשֻׁ֜עַ אֶל־עָכָ֗ן בְּנִי֙ שִֽׂים־נָ֣א כָב֗וֹד לַֽיהוָ֛ה אֱלֹהֵ֥י יִשְׂרָאֵ֖ל וְתֶן־ל֣וֹ תוֹדָ֑ה וְהַגֶּד־נָ֥א לִי֙ מֶ֣ה עָשִׂ֔יתָ אַל־תְּכַחֵ֖ד מִמֶּֽנִּי׃

[2] Hebrew: שִֽׂים־נָ֣א כָב֗וֹד.