For the sins of Achan, the Israelites are defeated at Hai. The offender is found out; and stoned to death, and God’s wrath is turned from them.
For the sinne of Achan, reseruing secretly to himself certaine money, and other precious thinges, the Israelites are beaten in battel. 13. But the offender being found out, and stoned to death, Gods wrath is turned from them.
1But the children of Israel transgressed the commandment, and took to their own use of that which was accursed. For Achan, the son of Charmi, the son of Zabdi, the son of Zare, of the tribe of Juda, took something of the anathema: and the Lord was angry against the children of Israel.Ma i figliuoli d'Israele trasgredirono il comando, e si appropriarono dell'anatema. Imperocché Achan figliuolo di Charmi, figliuolo di Zabdi, figliuolo di Zare della tribù di Giuda prese qualche cosa dell'anatema: e il Signore si adirò contro i figliuoli d'Israele.BVT the children of Israel transgressed the commandment, & vsurped of the anathema. For Achan the sonne of Charmi, the sonne of Zabdi, the sonne of Zare of the tribe of Iuda, tooke somewhat of the anathema: and our Lord was angrie against the children of Israel.Filii autem Israël prævaricati sunt mandatum, et usurpaverunt de anathemate. Nam Achan filius Charmi filii Zabdi filii Zare de tribu Juda tulit aliquid de anathemate: iratusque est Dominus contra filios Israël. 2And when Josue sent men from Jericho against Hai, which is beside Bethaven, on the east side of the town of Bethel, he said to them: Go up, and view the country: and they fulfilled his command, and viewed Hai.E Giosuè mandando gente da Gerico verso Hai che è vicina a Bethaven all'oriente della città di Bethel, disse loro: Andate, e osservate il paese. E quegli adempiendo il comando considerarono la città di Hai.And when Iosue sent from Iericho men against Hai, which is beside Bethauen, at the East side of the towne of Bethel, he said to them: Goe vp, and view the Land: who accomplishing his commandmentes, viewed Hai.Cumque mitteret Josue de Jericho viros contra Hai, quæ est juxta Bethaven, ad orientalem plagam oppidi Bethel, dixit eis: Ascendite, et explorate terram. Qui præcepta complentes exploraverunt Hai. 3And returning, they said to him: Let not all the people go up, but let two or three thousand men go, and destroy the city: why should all the people be troubled in vain, against enemies that are very few?E al loro ritorno dissero: Non si muova tutto il popolo: ma due, o tre mila uomini vadano a distruggere quella città: perchè defatigar tutto il popolo inutilmente per pochissimi nemici?And returning they said to him: Let not al the people goe vp, but let two or three thousand men goe, and destroy the citie: why shal al the people be vexed in vaine against verie few enemies?Et reversi dixerunt ei: Non ascendat omnis populus, sed duo vel tria millia virorum pergant, et deleant civitatem: quare omnis populus frustra vexabitur contra hostes paucissimos ? 4There went up therefore three thousand fighting men: who immediately turned their backs,Andarono adunque tre mila combattenti. Ma questi voltaron presto le spalle,There went vp therfore three thousand fighting men. Who immediatly turning their backes,Ascenderunt ergo tria millia pugnatorum. Qui statim terga vertentes, 5And were defeated by the men of the city of Hai, and there fell of them six and thirty men: and the enemies pursued them from the gate as far as Sabarim, and they slew them as they fled by the descent: and the heart of the people was struck with fear, and melted like water.Avendo lor dato addosso gli uomini della città di Hai; e moriron di essi trentasei persone: e i nemici gl'inseguirono dalla porta (di Hai) fino a Sabarim, e uccisero quei che fuggivano per luoghi declivi: e il cuore del popolo s'intimidì, e si scioglieva come acqua.were strooken of the men of the citie of Hai, and there fel of them six and thirtie men: and the aduersaries pursewed them from the gate as farre as Sabarim, and they stricke them flying away by the descent: and the hart of the people was much afrayd, and melted like vnto water.percussi sunt a viris urbis Hai, et corruerunt ex eis triginta sex homines: persecutique sunt eos adversarii de porta usque ad Sabarim, et ceciderunt per prona fugientes: pertimuitque cor populi, et instar aquæ liquefactum est.
6But Josue rent his garments, and fell flat on the ground, before the ark of the Lord, until the evening, both he and all the ancients of Israel: and they put dust upon their heads.Ma Giosuè stracciò le sue vesti, e stette prostrato per terra dinanzi all'arca del Signore, fino alla sera si egli, che tutti i seniori d'Israele: e si gettavan polvere sulle teste;But Iosue rent his garmentes, and fel flatte on the ground before the arke of our Lord vntil euening, as wel he as al the ancientes of Israel: and they cast dust vpon their heades,Josue vero scidit vestimenta sua, et pronus cecidit in terram coram arca Domini usque ad vesperam, tam ipse quam omnes senes Israël: miseruntque pulverem super capita sua, 7And Josue said: Alas, O Lord God, why wouldst thou bring this people over the river Jordan, to deliver us into the hand of the Amorrhite, and to destroy us? would God we had stayed beyond the Jordan, as we began.E disse Giosuè: Ahi, Signore Dio, perchè mai volesti tu trasportare di qua dal fiume Giordano questo popolo per darci nelle mani degli Amorrhei, e sterminarci? Fossimo noi rimasi di là dal Giordano, come avevam cominciato.and Iosue said: Alas ô Lord God, why wouldest thou bring this people ouer the riuer of Iordan, to deliuer vs into the handes of the Amorrheite, and to destroy vs, would God as we beganne, we had taried beyond Iordan.et dixit Josue: Heu Domine Deus, quid voluisti traducere populum istum Jordanem fluvium, ut traderes nos in manus Amorrhæi, et perderes ? utinam ut cœpimus, mansissemus trans Jordanem. 8My Lord God, what shall I say, seeing Israel turning their backs to their enemies?Mio Signore Dio, che dirò, veggendo io Israele volgere le spalle a' suoi nemici?My Lord God what shal I say, seeing Israel turning their backes to their enemies?Mi Domine Deus, quid dicam, videns Israëlem hostibus suis terga vertentem ? 9The Chanaanites, and all the inhabitants of the land, will hear of it, and being gathered together will surround us, and cut off our name from the earth: and what wilt thou do to thy great name?Lo sentiran dire i Cananei, e tutti gli abitanti di questa terra, e uniti insieme ci stringeranno, e sperderanno il nome nostro dalla terra: e che farai tu del nome tuo grande?The Chananeites shal heare of it, and al the inhabitantes of the Land, and being gathered together in a plumpe shal compasse vs about, & shal destroy our name from the earth: and what wilt thou doe to thy greate name?Audient Chananæi, et omnes habitatores terræ, et pariter conglobati circumdabunt nos, atque delebunt nomen nostrum de terra: et quid facies magno nomini tuo ?
10And the Lord said to Josue: Arise, why liest thou flat on the ground?E il Signore disse a Giosuè: Alzati, perchè stai tu prostrato per terra?And our Lord said to Iosue: Arise, why liest thou flatte on the ground?Dixitque Dominus ad Josue: Surge: cur jaces pronus in terra ? 11Israel hath sinned, and transgressed my covenant: and they have taken of the anathema, and have stolen and lied, and have hid it among their goods.Israele ha peccato, e ha trasgredito il mio patto: e si sono appropriati dell'anatema, e hanno fatto furto, e hanno mentito, e l'hanno nascosto tra le robe loro.Israel hath sinned, and transgressed my couenant: and they haue taken of the anathema, and haue stolen and lyed, and haue hid it among their vessel.Peccavit Israël, et prævaricatus est pactum meum: tuleruntque de anathemate, et furati sunt atque mentiti, et absconderunt inter vasa sua. 12Neither can Israel stand before his enemies, but he shall flee from them: because he is defiled with the anathema. I will be no more with you, till you destroy him that is guilty of this wickedness.Non potrà Israele stare a petto co' suoi nemici, e li fuggirà; perchè è contaminato a cagion dell'anatema: io non sarò più con voi, se prima non isterminate colui che è reo di tale scelleraggine.Neither can Israel stand before his enemies, and he shal flee them: because he is polluted with the anathema. I wil be no more with you, til you dispatch him, that is guiltie of this wicked fact.Nec poterit Israël stare ante hostes suos, eosque fugiet: quia pollutus est anathemate. Non ero ultra vobiscum, donec conteratis eum qui hujus sceleris reus est. 13Arise, sanctify the people, and say to them: Be ye sanctified against tomorrow: for thus saith the Lord God of Israel: The curse is in the midst of thee, O Israel: thou canst not stand before thy enemies, till he be destroyed out of thee, that is defiled with this wickedness.Alzati, purifica il popolo, e di' loro: Santificatevi pel dì seguente: perocché queste cose dice il Signore Dio d'Israele: L'anatema è in mezzo a te, o Israele: tu non potrai stare a petto de' tuoi nemici, sino a tanto che sia tolto dal tuo ceto colui che è macchiato di tal delitto.Arise, sanctifie the people, and say to them: Be sanctified against to morrow: for thus saith our Lord God of Israel: There is anathema in the middes of thee o Israel: thou canst not stand before thyne enemies, til he be destroyed out of thee that is contaminated with this wicked fact.Surge, sanctifica populum, et dic eis: Sanctificamini in crastinum: hæc enim dicit Dominus Deus Israël: Anathema in medio tui est, Israël: non poteris stare coram hostibus tuis, donec deleatur ex te qui hoc contaminatus est scelere.
14And you shall come in the morning, every one by your tribes: and what tribe soever the lot shall find, it shall come by its kindreds, and the kindred by its houses and the house by the men.E domane vi presenterete ciascuno nelle vostre tribù, e la tribù che sarà tirata a sorte, si presenterà famiglia per famiglia, e casa per casa, e uomo per uomo.And you shal come in the morning euerie one by your tribes: and what tribe soeuer the lote shal finde, it shal come by the kindredes therof, the kinred by the houses, and the house by the men.Accedetisque mane singuli per tribus vestras: et quamcumque tribum sors invenerit, accedet per cognationes suas, et cognatio per domos, domusque per viros. 15And whosoever he be that shall be found guilty of this fact, he shall be burnt with fire, with all his substance, because he hath transgressed the covenant of the Lord, and hath done wickedness in Israel.E chiunque sarà scoperto reo di tal delitto, sarà abbruciato con tutte le cose sue, perchè egli ha violalo il patto del Signore, e ha fatto cosa nefanda in Israele.And whosoeuer he be that shal be taken in this fact, he shal be burnt in the fyre with al his substance, because he hath transgressed the couenāt of our Lord, and hath done abomination in Israel.Et quicumque ille in hoc facinore fuerit deprehensus, comburetur igni cum omni substantia sua: quoniam prævaricatus est pactum Domini, et fecit nefas in Israël. 16Josue, therefore, when he rose in the morning, made Israel to come by their tribes, and the tribe of Juda was found.Alzatosi adunque Giosuè la mattina, fece venire Israele tribù per tribù, e venne la sorte della tribù di Giuda.Iosue therfore rysing in the morning, made Israel to come by their tribes, and it was found the tribe of Iuda.Surgens itaque Josue mane, applicuit Israël per tribus suas, et inventa est tribus Juda. 17Which being brought by in families, it was found to be the family of Zare. Bringing that also by the houses, he found it to be Zabdi:Ed essendosi presentata questa divisa nelle sue famiglie, venne la sorte della famiglia di Zare. E questa essendosi presentata casa per casa, venne la sorte della casa di Zabdi:Which being presented by the families therof, it was found the familie of Zare. Presenting that also by the houses, he found it Zabdi:Quæ cum juxta familias suas esset oblata, inventa est familia Zare. Illam quoque per domos offerens, reperit Zabdi: 18And bringing his house man by man, he found Achan, the son of Charmi, the son of Zabdi, the son of Zare, of the tribe of Juda.E presi di questa casa gli uomini ad uno ad uno, venne la sorte sopra Achan figliuolo di Charmi, figliuolo di Zabdi, figliuolo di Zare della tribù di Giuda.whose house diuiding into euerie man, he found Achan the sonne of Charmi, the sonne of Zabdi: the sonne of Zare of the tribe of Iuda.cujus domum in singulos dividens viros, invenit Achan filium Charmi filii Zabdi filii Zare de tribu Juda.
19And Josue said to Achan: My son, give glory to the Lord God of Israel, and confess, and tell me what thou hast done, hide it not.E Giosuè disse ad Achan: Figliuolo mio, dà gloria al Signore Dio d'Israele, e confessa, e dimmi quello che hai fatto; nol celare.And Iosue said to Achan: My sonne, geue glorie to our Lord God of Israel, and confesse, and tel me what thou hast done, hide it not.Et ait Josue ad Achan: Fili mi, da gloriam Domino Deo Israël, et confitere, atque indica mihi quid feceris, ne abscondas. 20And Achan answered Josue, and said to him: Indeed I have sinned against the Lord, the God of Israel, and thus and thus have I done.E Achan rispose a Giosuè, e dissegli: Veramente io ho peccato contro il Signore Dio d'Israele, e feci così.And Achan answered Iosue, and said to him: In deede I haue sinned to our Lord the God of Israel, and thus and thus haue I done.Responditque Achan Josue, et dixit ei: Vere ego peccavi Domino Deo Israël, et sic et sic feci. 21For I saw among the spoils a scarlet garment, exceeding good, and two hundred sicles of silver, and a golden rule of fifty sicles: and I coveted them, and I took them away, and hid them in the ground in the midst of my tent, and the silver I covered with the earth that I dug up.Io osservai tra le spoglie un mantello di scarlatto assai buono, e dugento sicli d'argento, e una lamina di oro di cinquanta sicli, e per bramosia li presi, e gli ascosi sotto terra nel mezzo della mia tenda, e ricopersi l'argento colla terra che io avea scavata.For I saw among the spoiles a cloke of scarlet verie good, and two hundred sicles of siluer, and a golden rule of fiftie sicles: and coueting I tooke it away, and hid it in the ground against the middes of my tabernacle, and the siluer I couered with the earth digged vp.Vidi enim inter spolia pallium coccineum valde bonum, et ducentos siclos argenti, regulamque auream quinquaginta siclorum: et concupiscens abstuli, et abscondi in terra contra medium tabernaculi mei, argentumque fossa humo operui. 22Josue therefore sent ministers: who running to his tent, found all hid in the same place, together with the silver.Giosuè adunque spedì i ministri, i quali essendo andati di corsa alla tenda di lui, trovarono ogni cosa nascosta nello stesso luogo, e insieme l'argento.Iosue therfore sent ministers: who running to his tabernacle, found al thinges hid in the same place, and the siluer withal.Misit ergo Josue ministros: qui currentes ad tabernaculum illius, repererunt cuncta abscondita in eodem loco, et argentum simul.
23And taking them away out of the tent, they brought them to Josue, and to all the children of Israel, and threw them down before the Lord.E messe fuor della tenda tutte quelle cose, le recarono dinanzi a Giosuè, e a tutti i figliuoli d'Israele, e le gettarono al cospetto del Signore.And taking it away out of the rent, brought it to Iosue, and to al the children of Israel, and threw it before our Lord.Auferentesque de tentorio, tulerunt ea ad Josue, et ad omnes filios Israël, projeceruntque ante Dominum. 24Then Josue, and all Israel with him, took Achan, the son of Zare, and the silver, and the garment, and the golden rule, his sons also, and his daughters, his oxen, and asses, and sheep, the tent also, and all the goods: and brought them to the valley of Achor:Allora Giosuè, e con lui tutto Israele presero Achan figliuolo di Zare, e l'argento, e il mantello, e la lamina d'oro, e anche i figliuoli di lui, e le figlie, e i bovi, e gli asini, e le pecore, e a sua tenda, con tutte le sue robe, e li condussero nella valle di Achor:Iosue therfore taking Achan the sonne of Zare, and the siluer and the cloke, and the golden rule, his sonnes also and daughters, his oxen and asses, and sheepe, and the tabernacle it self, and al the stuffe: (and al Israel with him) they brought them to the valley of Achor:Tollens itaque Josue Achan filium Zare, argentumque et pallium, et auream regulam, filios quoque et filias ejus, boves et asinos et oves, ipsumque tabernaculum, et cunctam supellectilem (et omnis Israël cum eo), duxerunt eos ad vallem Achor: 25Where Josue said: Because thou hast troubled us, the Lord trouble thee this day. And all Israel stoned him: and all things that were his, were consumed with fire.E ivi disse a lui Giosuè: Dappoiché tu hai dato disturbo a noi, il Signore sturberà te in questo giorno: e tutto Israele lo lapidò, e tutte le cose di lui furon date alle fiamme.where Iosue said: Because thou hast disturbed vs, our Lord disturbe thee in this day. And al Israel stoned him: and al thinges that were his, were consumed with fyre.ubi dixit Josue: Quia turbasti nos, exturbet te Dominus in die hac. Lapidavitque eum omnis Israël: et cuncta quæ illius erant, igne consumpta sunt. 26And they gathered together upon him a great heap of stones, which remaineth until this present day And the wrath of the Lord was turned away from them. And the name of that place was called the Valley of Achor, until this day.È ammassaron sopra di lui un gran mucchio di pietre, che è restato sino al dì d'oggi. E da lor si ritrasse il furor del Signore. E fu chiamato quel luogo la valle di Achor sino al dì d'oggi.And gathered together vpon him a greate heape of stones, which remaineth vntil this present day. And the furie of our Lord was auerted from them. And the name of that place was called, The valley of Achor, vntil this day.Congregaveruntque super eum acervum magnum lapidum, qui permanet usque in præsentem diem. Et aversus est furor Domini ab eis. Vocatumque est nomen loci illius, vallis Achor, usque hodie.
7:1
Year of the World 2553.; Josue 22:20.
Haydock
Children. Achan was guilty of theft: some of the rest might have connived at his fault. He had taken what was reserved for the Lord. The offender was discovered, to inspire all with a horror for his conduct. Some of his brethren were punished, (ver. 5,) but they suffered for their own secret transgressions, or death might be no real punishment to them; while the Israelites were awakened to a sense of their own inability to conquer without the divine protection, and were forced to humble themselves. (Haydock)
Chastisements are the marks of God's displeasure, though they frequently proceed also from his clemency.
Achan is called Achar, 1 Paralipomenon 2:7. These five persons occupy the space of 265 years; so that they must have been 50 or 55 years old, when they had children.
7:2
Against Hai, to see the situation and strength of that city, which was about 10 miles west, or rather north, of Jericho. It was afterwards rebuilt, 1 Esdras 2:28.
7:3
Few. It appears, however, that the city contained 12,000 fighting men; so that these spies must have formed a false notion of its strength, Josue 8:25.
7:5
Calmet
Sabarim, which means people "broken and defeated." Septuagint, "they pursued them from the gate, till they had entirely broken them," destroying 36, and putting the rest to flight. (Calmet)
Haydock
This small disaster filled the whole camp with dismay, as the Lord generally caused the victories of his people to be complete, and without any loss, as long as they continued in his favour. None were found wanting of those who attacked and destroyed so many of the Madianites, Numbers 31:49. (Haydock)
7:6
Heads. These marks of grief were very common. Achilles covered his head with ashes, tore his garments and face, when he received news of the death of his friend, Patroclus. Homer and Virgil, (Aeneid xii.) speaking of Latinus, the king, says, It scissa veste Latinus---Canitiem immundo perfusam pulvere turpans.
7:7
Menochius
Began. Some had established themselves in the land of Galaad. (Menochius)
Hebrew, "would to God we had been content, and dwelt on the other side of the Jordan." Josue speaks in this animated manner, through zeal for the glory of God, (Calmet) more than for any personal inconvenience. He was grieved that any one should have merited God's displeasure. He was afraid that the Chanaanites would blaspheme the great name of the Lord, ver. 9.
7:11
Calmet
Lied. Each one, on delivering up what he had taken, made profession, at least by his behaviour, (Haydock) that he retained nothing. Achan did like the rest, but he kept back of the plunder. (Calmet)
He lied, and did not comply with the promise made by all Israel, which he was bound to observe, as much as if he had made it with his own mouth.
7:13
Sanctified. Prepared by washing, etc., to appear before the tabernacle, and to see the event. Septuagint, "purify the people." Chaldean, "call an assembly."
7:14
Haydock
Find. Hebrew, "it shall be the tribe which the Lord taketh." (Haydock)
Haydock
This was done by lots, as on similar occasions, 1 Kings 10:20., and 14:41. When God authorized this method, there could be no danger in it. But to have recourse to lots without such authority, would be often tempting God. The apostles chose an apostle by lot: but they had first taken every precaution (Calmet) to select two persons, both fit for the important charge. (Haydock)
Calmet
To commit the choice of sacred ministers to chance would be extremely improper. "We forbid the use of lots in the elections," said Honorius. (Calmet)
7:18
Menochius
Juda. The dignity of this tribe enhanced the fault of Achan. (Menochius)
7:19
My son. Clemency is the virtue of great souls.
Give glory. Confess candidly, John 9:24.
7:21
Pliny
Garment. Hebrew, "a robe of Sannaar, or of Babylon." This city was famous for embroidered, or painted robes, such as were worn by kings, Jonas 3:6. (Pliny, [Natural History?] 8:48.)
Calmet
Rule, or linget. No coin was yet used. (Calmet)
7:24
Menochius
His sons, etc. Probably conscious to, or accomplices of the crime of their father, (Challoner) as he could hardly have concealed these things in the midst of his tent without their knowledge. (Menochius)
But granting, with St. Augustine (q. 8,) that they were innocent of this crime, God, who is the sovereign arbiter of life and death, might order them out of the world, on this occasion, without injustice.
7:25
Day. Hence some have drawn a very weak argument, to prove the repentance of Achan, as if he had only to undergo a temporary punishment. It is probable, however, that his sincere confession, proceeding from a penitent heart, might influence God to shew him mercy.
Calmet
Fire. Children, as well as his other effects; though some have supposed that the former were spared, as they are not here specified. Hebrew seems to include them; "and burnt them with fire after they had stoned them with stones." Chaldean says they were stoned first. (Calmet)
7:26
Haydock
Achor. That is, trouble; (Challoner) in allusion to the name of Achar, as he is called in the Septuagint invariably, and in the Hebrew and Vulgate in the Book of Chronicles. (Haydock)
This heap of stones was thrown upon the ashes of the deceased, or perhaps at his person, while he was burning at the stake, as it is the custom still among the Turks. (Roger. 2:7.) The king of Hai was treated in this manner, Josue 8:29. See 2 Kings 18:17. The vale of Achor was on the road between Jerusalem and Jericho, where a small castle, at Adommim, was built to protect travellers from the insults of robbers, who infested that part, Luke 10:30., and Josue 15:7.
7:24
His sons, etc.... Probably conscious to, or accomplices of, the crime of their father.
7:26
Achor.... That is, trouble.
7:5
So God tempered his punishment that but few were slaine, and afterwards gaue the towne to the Israelites without losse of any of their men.
7:10
Prayer wil not auaile til iustice be first donne.
7:1
St John Chrysostom † AD 407 Homilies on Ephesians 6
… And to be assured how sore vengeance they incur who are guilty of such sins as these, consider the examples of old. One single man, a common soldier, stole the sacred property, and all were smitten. Ye know, doubtless, the history I mean? I am speaking of Acham the son of Carmi, the man who stole the consecrated spoil. (
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… Again, the sons of Eli, because they ate before the incense was offered, suffered the most severe punishment together with their father. Has no father then been neglectful with respect to his children? and are there no wicked sons? But no one has suffered punishment. Where will they suffer it then, if there be no hell?
7:4
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 41
… by reason of which the Lord said to Joshua the son of Nun, “The children of Israel shall not be able to stand before the face of their enemies.”
7:6
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… For it was not on their account that they were grieved, as they were saved; but since they considered that then was the time for the greatest boldness of speech, they consequently prayed in their behalf; hence too they said, “In a contrite heart and an humble spirit let us be accepted.” ( Song. ver. 16 .) For them Joshua also rent his garments. (
7:12
St Jerome † AD 420 Against the Pelagians 1.28
Josh. vii. 12 . The people made guilty by the sin of Achan.
7:19
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.9
… And again, Their words were softer than oil, yet be they spears . Hail, Master ; yet he was betraying his Master to death; he was not abashed at His warning, when He said, Judas, betrayest than the Son of Man with a kiss ? for what He said to him was just this, Recollect thine own name; Judas means confession
7:20
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.11
… For what has murder to do with a deposit, or adultery with theft? The vices are indeed related to each other as proceeding from the same heart; yet in respect to the refutation of an alleged offence, they have no connection with each other. Accordingly as it is written in the Book of Joshua
7:21
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
XIV. With Luke be inspired as you study the Acts of the Apostles. Why do you range yourself with Ananias and Sapphira, those vain embezzlers (if indeed the theft of one’s own property be a vain thing) and that by appropriating, not silver nor any other cheap and worthless thing, like a wedge of gold,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.26
… For when Achan had taken a garment of gold and two hundred shekels of silver and a golden ingot from the spoils of the ruined city, he was brought before the Lord, and could not deny the theft, but owned it.
7:24
St Jerome † AD 420 The Letters of St. Jerome 108.13
13. It would be tedious were I tell of the valley of Achor, that is, of ‘trouble and crowds,’ where theft and covetousness were condemned;
7:25
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 8
… but wherever he goeth, he is scourged, and hath an incurable wound! But not such is the righteous man. Of what nature then is he? Hear: “The righteous is bold as a lion!” Such a man was Elias. He saw, for instance, the king coming towards him, and when he said, “Why is it that thou pervertest Israel?”
7:1
1. But the children of Israel transgressed the commandment, and took of the anathema. — that is, from the spoils of Jericho, which were dedicated by God to anathema, that is to destruction and burning. Note: only one, namely Achan, did this; nevertheless the sin of one is by synecdoche ascribed to the whole society and body, namely to the people of Israel, of which he was a part, in order to show: First, how hateful and odious to God sin is, inasmuch as when committed by one it subjected so many to the wrath and vengeance of God. Second, how much good or bad society avails, inasmuch as in it there is, as a common life and condition, so also a communion of vices and virtues and all actions. Third, how much leaders and superiors ought to watch over each one in the congregation over which they preside, lest the sin of one redound upon the whole congregation, nay, spread by its contagion. For just as one sheep rubs its scab upon another, so one neighbor rubs his crime upon another. Thus Origen here, homily 17. Hear St. Chrysostom, homily 1 on the words of Isaiah, I saw the Lord: "Sin is a kind of plague," he says, "which by vengeance is published and brought before all, lest it corrupt all, so that when they know what threats one transgression has brought forth, they may flee vengeance; otherwise eternal punishment would have to be exacted from many." Fourth, how each one from his place ought to be solicitous out of charity; inasmuch as his virtue or vice is rewarded or avenged by God not only upon himself, but upon the whole congregation. Wherefore St. Matthias the Apostle, as testified by Clement of Alexandria, book III of the Stromata, was wont to say: "If the neighbor of one chosen has sinned, the chosen one has sinned. For if he had conducted himself as the word or reason commands, his neighbor would have so revered his life that he would not have sinned." Hence Scripture so often repeats: "Put away evil from the midst of you." Now Achan, etc., took something of the anathema. — The Septuagint call Achan by the name Achar, and thus he is called by all in I Paralipomenon, chapter II, verse 7. Achan therefore was Achar, that is, a troubler, because by his theft he troubled all the camps of Israel, so that they were slain by the enemies of Hai. Whence in I Paralipomenon, chapter II, verse 7, the reason why he is called Achar is added, when it is said: "Who troubled Israel." For the root achar means to trouble. Whence the place of his punishment was called the valley of Achor, that is, the valley of trouble, as appears in the last verse. Moreover this temptation of Achan was human: for it is difficult to restrain a victorious soldier from the spoils of enemies; whence he often loses the very victory which he has won. Hear St. Ambrose, book I of the Duties, chapter xxxix: "Often when enemies are routed, and the line of adversaries is turned to flight, while the warrior is captured by the spoils of the slain, he miserably fell among those whom he had laid low, and the legions allured by his triumphs, while occupied with spoils, recalled upon themselves the enemy who had fled." How often have we seen this among Christians defeating Turks! Son of Zabdi. — In I Paralipomenon II, 7, he is called the son of Zamri. His grandfather therefore was binominal, and was called both Zabdi and Zamri. His genealogy therefore was this: Judah begot Phares and Zare of Thamar, Zare begot Zabdi, Zabdi begot Charmi, Charmi begot this Achan, who therefore was the fourth from Judah; but from Judah to the theft of Achan, there were at least 260 years; wherefore each of them ought to have begotten at least in the 63rd year: for four times 65 makes 260, but this was frequent in that age.
7:2
2. And when Joshua sent men against Hai. — This city is thus described by Adrichomius in his Description of the Holy Land, from St. Jerome, Josephus and others: "Hai, which is also called Chai, and by Josephus Ada or Aina, by Jerome Agai and Ai, a city once most beautiful, and in the mountains, as Bredenbachius says, captured by Joshua and burned, the king hanged and the people slain. It is mentioned in Isaiah as Aiath, as Benedict notes, through which Sennacherib the king passed when about to besiege Jerusalem, Isaiah chapter x. Mention is made of it also in Jeremiah xlix, 1; Ezra II, 2; Ezra vii. In the time of Jerome scarcely small ruins of it remained, and only the place was pointed out. It is on the western side of Bethel, not far distant from it." Which is beside Bethaven, on the eastern side of the city of Bethel. — Hence it is clear that Bethaven was a distinct place from Bethel. Yet Bethel itself, that is, the house of God, was also called Bethaven by Hosea, chapter IV and following, that is, the house of idols and iniquity, on account of the golden calves placed in it by Jeroboam, which Israel adored as idols.
7:5
5. AND THERE FELL OF THEM THIRTY-SIX MEN. — Behold, God punishes the theft of one Achan by the slaughter of thirty-six men and the flight of three thousand; these men, as Procopius says, because they were perhaps worse than the others, fittingly paid the penalty for their sins. And the adversaries pursued them from the gate (of the city of Hai) unto Sabarim. — Masius thinks this place was called Sabarim from this slaughter and breaking of the Hebrews: for schabar means to break, to shatter, to crush. Moreover the Septuagint and the Chaldean, reading hisbirum with different vowel points instead of Sabarim, translate, until they had broken them in pieces. Cajetan interprets Sabarim as broken stones, because the place was rocky, rough and precipitous. AND THE HEART OF THE PEOPLE WAS MELTED. — In Hebrew, the heart of the people liquefied, and turned into water, became fluid, dissolved, trembling and faint like water.
7:6
6. And Joshua rent his garments, — from a public sense of calamity and grief, which he himself as leader felt most keenly above all, indeed on behalf of all. Moreover the rending of garments was a ceremony formerly used in mourning, or in the atrocity of some crime or wickedness. Thus Jacob rent his garments on account of his son Joseph lost, Genesis xxxvii, 34. Caiaphas did the same on account of what seemed to him blasphemy, Matthew xxvi, 65. AND THEY CAST DUST UPON THEIR HEADS. — This is another sign of mourning, humility and penance, first given to Adam after the fall: "Remember that thou art dust, and unto dust thou shalt return," Genesis III, 19. Thus Job in the last chapter, verse 6: "I do penance, he says, in ashes and sackcloth." And David: "For I did eat ashes like bread," Psalm xxxvi. And Daniel, chapter ix, 3, began to beseech God "in fastings, and sackcloth and ashes." Thus the king of Nineveh, when Jonah preached, chapter III, 6, doing penance "put on sackcloth and sat in ashes." Judith also, chapter ix, 1, about to go to Holofernes, "putting on sackcloth placed ashes upon her head." Esther did the same when about to go to Assuerus, chapter xiv, 2, and Mordecai, chapter iv, 1. Hence many of the Saints, such as St. Martin, St. Charles Borromaeus, St. Francis, when dying, sprinkled with sackcloth and ashes, gave up their souls to God. The same is still done by many of the faithful and religious.
7:7
7. AND JOSHUA SAID: ALAS, LORD GOD! — Joshua, because he is the leader of the people, takes their disaster upon himself, and mourns for them before the Lord, that he may obtain pardon and secure safety and victory for the whole people. Let a Prince and Prelate do the same in public calamity: for these things must be averted and removed by a public person and Prince. WOULD THAT WE HAD REMAINED BEYOND THE JORDAN! — namely dwelling in Galaad, that is in the kingdoms of the kings Og and Basan. For thus we would have escaped this disaster, which we suffered at the city of Hai upon crossing the Jordan.
7:8
8. My Lord. — In Hebrew bi Adonai, that is in me Lord, namely look upon me, that with benign eyes of mercy you may regard me and the whole people, and be reconciled with us. It is a calm and trusting address to God, which our translator renders most excellently: "My Lord."
7:9
9. THEY WILL BLOT OUT OUR NAME FROM THE EARTH, AND WHAT WILL YOU DO FOR YOUR GREAT NAME? — as if to say: It is of little moment that our name (we who are vile men and sinners) be wiped out from the earth, but when it is wiped out, your name also, O Lord, which is great, will be wiped out from the earth. For we alone almost know and worship it. The reason is, because you promised to give us this land: but now when you permit us to be slain by its inhabitants, the nations will say that you cannot fulfill your promises, they will take from you the name and title of Almighty; or certainly that you were unwilling, and thus they will take from you the name of holy and faithful in promises. Again, since your great name JEHOVA is not made known to others and the Gentiles, and is revealed only to Moses and the Israelites, that it may be adored by them alone, if you destroy Israel, who will celebrate and worship your name? If you are justly angry with us on account of our crimes, and wish to chastise us, at least consult your glory and the sanctification of your name, that you may not destroy us, but protect us in your manner, and lead us into the possession of Canaan, as you have promised, that all nations may glorify your name, and acknowledge, fear and revere you as almighty, faithful and benign toward your faithful ones. This prayer is efficacious, which as it were constrains and compels God to have mercy, lest his holy name be mocked and blasphemed by the nations.
7:10
10. RISE UP, WHY DO YOU LIE PROSTRATE ON THE EARTH? — Joshua had therefore cast himself down prone upon the earth, that he might most deeply humble himself before God, and exhibit to him the highest reverence as well as penance. For lying prone he as it were offered his back to God for stripes, as if to say: Behold I offer myself to you as guilty on behalf of the people: what he has sinned, I will pay. Remove therefore your scourges from him, and turn them upon my back and reciprocate as much as you please. Whereupon God, being entreated: "Rise, he says, why do you lie?" as if to say: Rise, do not afflict yourself any longer, I know what you wish, and I will make you know what must be done to repair the disaster received from your people: for I cannot despise your contrite and humbled heart, but am as it were compelled by my piety to regard it benignly.
7:11
11. Israel hath sinned, — one of Israel, namely Achan, who brought harm and disgrace upon all Israel. THEY HAVE LIED. — Achan hath lied; for he professed that he would keep my covenant and my law and the sentence of anathema against Jericho which I thundered forth: but he lied not in word, but in deed, stealing and taking for himself my anathemas.
7:13
13. RISE UP, SANCTIFY THE PEOPLE, — that is, command that the people sanctify themselves, that is, cleanse and purify themselves by washing of garments, especially by abstinence from intercourse, so that they may wash their clothes and abstain from their wives, and thus be stirred up to mourning and penance. See the words at cap. III, vers. 5, and Exodus xix, 10: so that by this lustration they may be prepared to discover and avenge this hidden anathema, and thus be reconciled to me. THE ANATHEMA IS IN THE MIDST OF THEE, ISRAEL, — as if to say: O Israel! thou art a traitor to thy duty and thy covenant, in that thou hast stolen my anathemas and hast and hidest them in the midst of thee. Wherefore "thou shalt not be able to stand before thy enemies, until he be taken away from thee that is defiled with this crime." Let Princes and Prelates hear this, that they may remove anathemas, that is sacrileges and crimes from the people, if they strive to appease God and to avert from it the public calamities of wars, famines and plagues sent by Him. Let them hear Leo the Emperor commanding his general concerning the day of battle in the Tactics, cap. xiv, num. 1: "This above all things must be commanded, that thy army be pure and holy, and on the eve of the preceding day let efficacious and lengthy prayers be employed, and let all be consecrated to God, and let them be persuaded by words and deeds that they have God as their helper, and in this manner let them proceed to battle pure, sincere and eager."
7:14
14. AND YOU SHALL COME IN THE MORNING EACH ONE BY YOUR TRIBES, AND WHICHEVER TRIBE THE LOT SHALL FIND, SHALL COME (that tribe found guilty) BY ITS FAMILIES, AND THE FAMILY BY HOUSES, AND THE HOUSE BY MEN. — First therefore, the lot was cast among the twelve tribes, and the guilty tribe of Judah was found. Second, the lot was cast among all the families descended from Judah, and the guilty family of Zerah was found. Third, the lot was cast among all the houses and families sprung from Zerah, and the house or family of Zabdi was found. Fourth, the lot was cast among all who were of the family of Zabdi, and Achan was discovered guilty of anathema, or of theft and sacrilege, as appears in verse 16 and following. WHOM THE LOT SHALL FIND, — that is, who shall be discovered by the lot given or cast. In Hebrew it is, whom the Lord shall seize, which the Hebrews explain, First, by the ark of the covenant. For the Talmudists affirm that all Israelites were ordered to pass by the ark; and, the rest departing unpunished and freely, the guilty party alone, as if seized by the hand from the ark, was so retained that he could not move his foot further. And as if before the holiness of that ark shining most clearly, the foulness of that theft and sacrilege could not be hidden; and what David sang of God: "The wicked shall not dwell near thee, neither shall the unjust stand before thy eyes," Psalm v, verse 6, the same could be said of the ark, which patronizes no wicked person with itself. Second, R. Solomon thinks that Achan was discovered through the Breastplate of the High Priest, in which were twelve gems inscribed with the twelve names of the twelve tribes of Israel; for he thinks all the tribes passed by the Breastplate, and when the tribe of Judah passed, the emerald gem (as I said in Exodus xxviii, 17), in which was written the name of Judah, was darkened, and by its darkness and blackness denoted the tribe of Judah to be guilty; but afterwards which family, and which house, and which person in the tribe of Judah was guilty, was explored by lots. But then it is usually said that God was consulted through the Ephod, or through Urim and Thummim, and answered, which is not said here. Third, truly Achan was discovered by the lot, which was carried out in this or a similar manner, so that on individual tablets the individual names of those who were in the house of Zabdi were written, and these were placed in an urn, so that whoever's tablet was drawn first, he would be held guilty, and then Joshua drawing the first tablet, found in it the name of Achan, who therefore was held guilty. This is proved first, because Our Lord expressly says he was discovered by lot. Second, the same is asserted by Josephus, R. Levi, B. Gerson and the Interpreters. Third, because to be seized by the Lord is to be seized by the lot commanded and directed by the Lord, as appears in I Kings x, 20, where Saul was chosen by lot as king. In the same place, chapter xiv, verse 42, Jonathan was discovered by lot to have violated his father's oath concerning fasting; and in both places the Hebrew word is the same as here, namely nilcad, that is, he was seized, Jonathan and Saul. Indeed, to one examining the Hebrew and comparing it with this place, it is clear that the same thing is said in both places. Therefore, since there to be seized by the Lord is to be seized by the lot, as Our Lord, the Septuagint and others translate it, the same here too must be understood of the lot. For "lots are cast into the bosom, but they are directed by the Lord," Proverbs xvi, last verse. Finally, at that time the common use of lots was in practice, and to settle a matter by them was easiest and most expeditious. Hence Jonas, chapter I, was seized by lot; St. Matthias was chosen as an Apostle by lot, Acts I. Note from St. Thomas, II II, Question XCV, article 8, that there are three kinds of lots. The first is divisory, by which something, for example an inheritance, is divided among heirs by lot: thus the soldiers divided the garments of Christ among themselves by lot, John xix, 24. The second lot is consultory, when by it in doubtful matters what is to be done is decided, for example, which of two you should help, if both are equally in need, and both are equally near to you, and you cannot help both. The third lot is divinatory, by which the truth of a secret or future matter is sought. The first two lots are lawful, as St. Augustine teaches, book II On Christian Doctrine, chapter xxviii, and epistle 180 to Honoratus. The third lot, namely divinatory, is unlawful and superstitious, unless it be cast with God plainly commanding, or inwardly instigating, as happened here; then it is not only lawful, but also certain and divine: for God commanding or instigating the lot, by this very fact promises that he will direct the lot, so that it truly falls upon him who is sought. See the passages on Jonas I, and Acts I, in the lot of Jonas and Matthias, and Proverbs xvi.
7:16
16. JOSHUA THEREFORE RISING IN THE MORNING BROUGHT ISRAEL BY HIS TRIBES. — "Brought," that is, brought forward to the lot, or gave them the lots, and this before the Lord, that is, before the ark of the covenant, because this casting of lots was done by the command of God, and because from God was awaited the promised direction of the lot upon him who was truly guilty of the hidden sacrilege committed.
7:19
19. AND JOSHUA SAID TO ACHAN: MY SON, GIVE GLORY TO THE LORD GOD OF ISRAEL,—that is to say, Give honor to truth or truthfulness to the first and eternal truth, that is, to the divine judgment shown by this lot, namely by confessing that this judgment of God concerning you is right and true, and that you are truly guilty, culpable and liable for sacrilege, so that you may consult and provide for both us and all Israel, as well as for yourself and your eternal salvation through penance and confession: confess therefore the truth, which is not hidden from God, and to me bearing the place of God, and interrogating and constraining you juridically, indicate what you have done: for thus if you manifest the truth and your true sacrilege, which lies hidden, by confessing, you will glorify God. You will show that God has truly designated you guilty by the lot, and from him you will easily obtain pardon for your guilt and eternal punishment. You will likewise show that God is truly just and holy, and therefore the avenger of sacrileges and crimes, as much as faithful in his promises: all which things will redound to the great glory of God, and will cause all to fear and revere him. Confession therefore of the guilty glorifies God whom it has offended. Hear St. Bernard, epistle 413 to the Virgin Sophia: "Love," he says, "confession, if you desire beauty. Confession is joined with beauty, joined with comeliness. You have put on confession and beauty, Psalm cviii, 2. Truly where there is confession, there is beauty, there is comeliness. If there are sins, in confession they are washed away: if good works, by confession they are commended. Confession is the good ornament of the soul, which both purges the sinner and renders the just more pure. Without confession the just is judged ungrateful, and the sinner is reckoned dead. Confession therefore is the life of the sinner, the glory of the just." Hear also St. Augustine in Psalm xciv: "Why does it pertain especially to the praise of God, when you confess your sins? Because the physician is praised so much the more, the more the sick man is despaired of. Confess therefore your sins: for the praise of him who forgives is so much greater, as the exaggeration of the sins of him who confesses is greater."
7:20
20. TRULY I HAVE SINNED AGAINST THE LORD (against the Lord, violating His commandment to beware of anathema), AND THUS, AND THUS I HAVE DONE, — recounting those things which he had stolen from Jericho, as follows. It appears therefore that Achan repented, and through repentance and satisfaction by stoning escaped eternal punishment, and attained to salvation: for by bodily and temporal fire he redeemed the eternal fire of the soul in hell, in the manner of Ananias and Sapphira, Acts v. For he did not wish to hide himself, and to escape this fire, but courageously offered himself to it. Wherefore although Cassianus and the Council of Aachen under Pepin assert him to be damned, yet the Rabbis, Cajetan, Masius, Serarius, Magalianus and Abulensis, Question LV, whom hear, deem him saved: "It does not appear," says he, "that this man was eternally damned, because he bore a fitting punishment for his sin here; therefore it did not appear that he was to be punished after death, especially since it appears that Achan grieved over his sin, and confessed it humbly, saying: Truly I have sinned against the Lord God of Israel." Yet St. Augustine doubts, whose words I shall cite at verse 25. Morally, learn here how great is the power of repentance, concerning which Tertullian, in the book On Repentance, chapter IX: "Confession," says he, "relieves guilt as much as concealment aggravates it. For confession is the counsel of satisfaction, concealment of contumacy. By satisfaction confession is disposed, by confession repentance is born, by repentance God is appeased. Therefore exomologesis is the discipline of prostrating and humbling man, imposing a conversation that draws forth mercy." St. Ambrose in Psalm XXXVII: "A shamefaced confession," says he, "greatly avails the guilty, and we lighten the punishment which we cannot avoid by shame." St. Augustine in Psalm LXVI: "As the wounds of sins can never be lacking to us, so neither should the remedies of confession be lacking. For God does not will that we confess our sins because He Himself cannot know them; but because the devil desires this, that he may find what to object against us before the tribunal of the eternal Judge. Therefore He wills that we prefer to defend rather than to accuse our sins. But our God, on the other hand, because He is merciful, wills that we confess them in this age, lest we be confounded for them in the future. For if we confess, He spares; if we acknowledge, He forgives." St. Chrysostom, sermon On Repentance and Confession: "In external judgments," says he, "after confession comes confusion and punishment; in the divine judgment, virtue, justice, reward and absolution; therefore the Psalmist, sighing for this very thing, lest anyone, fearing punishment after confession, deny his sins: Confess, says he, to the Lord, for He is good, for His mercy is forever. And the Prophet: Declare thou first thy iniquities, that thou mayest be justified," Psalm CXVII. Origens, homily 2 on Psalm XXXVII: "As those," says he, "who have undigested food shut up within, or an abundance of humor or phlegm pressing heavily and troublesomely on the stomach, if they vomit, are relieved: so also those who have sinned, if indeed they conceal and retain the sin within themselves, are urged inwardly, and are almost suffocated by the phlegm or humor of sin: but if he becomes his own accuser, while he accuses himself and confesses, he at once vomits forth both the offense, and digests every cause of the disease." Thus Serapion by confession expiated not only his theft, but also his desire to steal, as Cassianus relates, Collation II, chapter xi.
7:21
21. I SAW AMONG THE SPOILS A SCARLET GARMENT. — In Hebrew, a garment of Shinar, that is, Babylonian. For Babylon was in the land of Shinar, Genesis x, 2. Thus the Chaldean, Masius, Cajetan, Vatable and others. Our translator and some Hebrews render it scarlet or purple. For that the Persians and neighboring peoples were accustomed to display their luxury by this is evident from the fact that when Susa was captured by Alexander the Great, there were found there ten thousand pounds, or talents, of Hermionean purple, as Plutarch testifies in his Life of Alexander. Josephus calls it a royal cloak, entirely woven with gold. For purple was the garment of kings. AND A GOLDEN TONGUE OF FIFTY SHEKELS. — In Hebrew, a golden tongue of fifty shekels, that is, a golden plate, cast or extended in the form of a tongue, which weighed and was worth two hundred gold pieces. For the golden shekel weighed four Attic drachmas, that is, four gold pieces, or half an ounce of gold; just as the silver shekel weighed four drachmas of silver, or four Roman julii, or four Spanish reals. Wherefore the golden shekel was worth twelve silver shekels, as is gathered from I Paralipomenon xxi, 25, compared with II Kings xxiv, 24. For that gold is twelve times the value of silver, or that one ounce of gold is worth twelve ounces of silver, Plato teaches in the Hipparchus. Therefore the entire matter of Achan's sacrilege did not exceed the price of four hundred gold pieces, and yet it brought such offense to God and such wrath, and such calamity to the public affairs. AGAINST THE MIDST OF MY TABERNACLE. — In Hebrew, in the midst of my tabernacle. Morally, learn here how greedy, avaricious and unbridled avarice is, and thus how much more easily Joshua was able to stop the sun and moon than to restrain avarice. Hear St. Ambrose, book II of the Duties, chapter xxvi: "Jesus of Nave," he says, "who was able to stop the sun from proceeding, was not able to stop the avarice of men from creeping. At his voice the sun stood still, avarice did not stand still. With the sun therefore standing still Jesus accomplished his triumph, but with avarice proceeding he almost lost the victory." 23. AND THEY CAST THEM DOWN BEFORE THE LORD, — that is, before the ark and the tabernacle, which was as it were the house and throne of God dwelling among the Hebrews. There therefore they cast down these sacrileges, so that they might be returned to the Lord, which Achan had sacrilegiously taken away and claimed for himself.
7:24
24. TO THE VALLEY OF ACHOR, — which namely was shortly after called "Achor," that is, trouble, because Achan, the troubler of Israel, was there driven out of life, as is evident from the last verse.
7:25
25. BECAUSE THOU HAST TROUBLED US, MAY THE LORD TROUBLE (in Hebrew, shall trouble) THEE,—out of the camps of Israel, and likewise out of life, that is, may He punish thee as guilty, stone thee and burn thee. Joshua speaks as a judge pronouncing sentence upon Achan the guilty and confessed man, not as one cursing his destruction. Whence it appears he limits it to death in the present life, so as to avoid the eternal punishment in hell. AND ALL ISRAEL STONED HIM.—You will ask, how did the Hebrews stone the sacrilegious Achan, when God in verse 15 commanded him to be burned with fire as an anathema? St. Augustine here, Question IX, understands by fire the stoning, in that through it, as it were through fire, all the guilt of sacrilege was expiated. "Two causes," he says, "occur to me, for one of which Joshua did not burn this Achan. For either he truly repented, and thus was not worthy of the fire of hell, and therefore Jesus did not wish to burn him with fire; or he did not truly repent, and thus was to be tormented with eternal fire. Therefore Joshua reserved that punishment of fire to the Lord, and himself inflicted another punishment, namely stoning." But a more easy and clearer answer is that Achan was both stoned and burned. For when that pyre was built by God's command, kindled, and ascended, the people, indignant at the crime and the criminal, and eager to appease the Deity, so that Achan, as it were a purification and common destruction of Israel, might be driven from them, could not restrain their hands from stones, but stoned him as a sacrilegious man and one devoted to anathema: then stoned, they delivered him to fire (although our Serarius thinks Achan was first burned alive, then his ashes buried under stones). Whence it follows: AND ALL THAT HE HAD WERE CONSUMED WITH FIRE.—"All," namely oxen, sheep, asses, tent, goods, and indeed sons and daughters: for he named all these in verse 24. Whence it is clear that with Achan his sons also and daughters, add also his wife (although Abulensis denies this): for she is reckoned to be one flesh with her husband and one person (thus it happened to the wives of Core, Dathan and Abiron, Num. xvi, 27), were burned. For Achan was an anathema of Israel, which whole thing with all his was to be destroyed. Thus Abulensis here, Question LXVIII, although he himself thinks they were buried under stones rather than burned with fire. You will say: By what right, the father sinning, are his sons and daughters punished with him? For God, Ezech. xviii, decreed: "The son shall not bear the iniquity of the father." I answer, it is probable that the sons and daughters of Achan, being older, consented to their father's theft and cooperated in it, hiding the things stolen by him through theft out of covetousness and avarice. Thus Procopius. If any of his sons and daughters were small and infants, and thus immune from the theft and innocent, yet they too were justly commanded by God to be killed with the guilty father, because God is the absolute Lord of life and death of all, even of the innocent, and on account of at least original sin, bound by the debt and obligation of death, whenever and however (that is, in whatever manner of death) God wills, all even infants are bound to pay; thus therefore here too God condemned the sons of Achan, not conscious of their father's crime, to the same punishment as the father, so that the father's punishment might be the more grievous, in that he himself on account of his own guilt saw his infants also punished with him; and so that by such a punishment, such an anathema, all the camps might be struck with fear of God, lest anyone thereafter dare to attempt such a thing. See Deut. xiii, 15, where the whole city is commanded to be destroyed and an anathema set up, from which came forth idolaters saying and teaching: "Let us serve strange gods." Thus Num. cap. xxxi, verse 17, God commands all the male Madianites, even the little ones, to be killed, because they themselves had impelled the Hebrews to the worship of Beelphegor. Thus II Kings xxi, the grandsons of Saul were crucified alive on account of his crime. Hear St. Augustine, Question VIII, weighing here the deep judgments of God, and assigning three causes of this punishment. The first is: "For indeed nothing else, as far as pertains to the administration of the whole world, happens to mortals when they die, since they are destined to die; and yet among those who fear such things, discipline is established, so that not only does each one care for himself in the people, but they exhibit care for one another, and as members of one body and one man, some are solicitous for others." And after some intervening remarks, he assigns the second cause: "At the same time it is shown how much the whole community is bound together in the society of the people, so that individuals are not considered in themselves, but also as parts in the whole; through the sin of one, therefore, and the death of a few, the whole people was admonished, as if in a whole body to seek what was lost." Finally he adds the third: "At the same time it was also signified how much evil would result if that whole congregation had sinned, when not even one could be judged in such a way that the others could be secure from him." Augustine then adds that this was not permitted to Josue, or to another human judge, but to God alone, "who is able even after death, what man cannot do, to free or to destroy;" but nevertheless God after death destroys no one on account of the father's sin, but only on account of his own guilt. Morally, learn here how sharply God is accustomed to avenge sacrileges. Thus Heliodorus, attempting to carry off the money of the temple, was scourged by Angels, and scarcely escaped death by the prayers of Onias the High Priest, II Maccabees III, 26. Read the dreadful death of Antiochus Epiphanes the sacrilegist, II Maccabees cap. IX, vers. 5 and following. Leo, son of Constantine Copronymus, a religious Emperor indeed and pious from the beginning; but when he had worn the crown of the Church given by Maurice, he was struck with a carbuncle disease, and finally extinguished by burning fever, as Zonaras testifies, tom. III, and Glycas IV part. Annal. Peter, king of Aragon, invading the Church of Tarragona, was struck by a blow by St. Thecla his protectress appearing to him, and gradually wasted away, and dying repentant of the deed, he ordered the Bishop of Tarragona to be restored to his former possessions. Thus it is in the Life of St. Thecla, and Jerome Surita, lib. X Annal. cap. xxxix. Furthermore, Religious are guilty of the same anathema and sacrilege, who against their vow of poverty steal and appropriate to themselves the common goods of the monastery: for it is not lawful for a Religious to have anything as his own, and such men ought to be destroyed as anathemas.
7:26
26. They gathered upon him a great heap of stones. — This stoning is different from that of which vers. 25 speaks; for that was done to Achan alive, this to him dead: so that namely by it a heap of stones would be raised up, as a perpetual monument of the former stoning and of the avenged sacrilege.
Machine translation from the Latin, not reviewed.
7:1
… The sentence was carried out in a valley south of Jericho and Gilgal, which was therefore named that of 'Achor or of the "troubler." By contamination with that name is explained the change of A. to Akar in I Chron. 2:7 (Josh. 6:17-19; 7:1-26). Faustino Salvoni
7:10
Gilgal, Gilgala (Heb. Hag-Gilgâl "The Circle")
… Hag-Gilgâl "The Circle"). - The first camp of the Israelites after the crossing of the Jordan (Josh. 4:19) and the base of operations for their various expeditions for the conquest of the land of Canaan (Josh. 7:10). Because of its memories - the dwelling of the Ark, the erection of the monument of the 12 stones carried off from the Jordan, circumcision and the celebration of the Passover (Josh. …
7:14
… The tribes were subdivided into kindreds (mišpāhōth) and households (bēth 'ābhōth, bāttim): cf., for example, Josh. 7, 14. Acquiring administrative value, the tribes had "chiefs" (nāšī, princeps), whose names are known for certain periods, such as the Mosaic one (Num. 1, 44, in the desert; 1 Chron. 27, …
7:21
to indicate Mesopotamia in a more general sense, as in Josh. 7:21, while in Gen. 14:1, 9 and Isa. 11:11 it could also indicate another Šin'ār north of Syria.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.