This is why the Israelites cannot stand against their enemies. They will turn their backs and run from their enemies, because they themselves have been set apart for destruction. I will no longer be with you unless you remove from among you whatever is devoted to destruction. That is whyThis phrase serves as a causal connector, indicating a direct consequence of prior actions. In the context of Joshua 7, it refers back to the sin of Achan, who took forbidden items from Jericho, violating God's command. The Hebrew word used here, "עַל־כֵּן" (al-ken), is often used to denote a reason or explanation. It emphasizes the direct link between disobedience and its repercussions, reminding us of the importance of obedience to God's commands. the Israelites This term refers to the descendants of Jacob, also known as Israel. Historically, the Israelites were God's chosen people, set apart to be a holy nation. In this context, it highlights the collective identity and responsibility of the nation. The sin of one man, Achan, affected the entire community, illustrating the interconnectedness of the people of God and the communal nature of sin and its consequences. cannot stand The phrase underscores the inability to withstand or prevail. The Hebrew root "קוּם" (qum) means to rise or stand firm. Here, it signifies the Israelites' failure to maintain their position or succeed in battle due to their disobedience. This serves as a powerful reminder that spiritual and moral integrity is essential for strength and victory in the life of faith. against their enemies This phrase identifies the opposition faced by the Israelites. Historically, the enemies were the Canaanite nations inhabiting the Promised Land. Spiritually, it represents any force or influence opposing God's people. The inability to stand against enemies due to sin highlights the spiritual principle that disobedience weakens our defenses and leaves us vulnerable to defeat. They turn their backs This expression indicates retreat or flight. The Hebrew phrase "פְּנֵיהֶם לִפְנֵי" (penehem lifnei) literally means "their faces before," implying turning away in fear or defeat. It illustrates the shame and dishonor that come from failing to trust and obey God. This serves as a cautionary tale about the consequences of sin, which leads to fear and retreat rather than courage and victory. and run The act of running away signifies panic and lack of confidence. In the biblical narrative, it reflects the Israelites' loss of courage and faith due to their compromised spiritual state. This serves as a metaphor for the spiritual life, where sin causes us to flee from challenges rather than face them with God's strength. because they have been set apart The concept of being "set apart" is central to the identity of the Israelites. The Hebrew word "חֵרֶם" (cherem) refers to something devoted or consecrated, often implying destruction if misused. Here, it indicates that the Israelites were meant to be holy and distinct, dedicated to God's purposes. Their failure to maintain this holiness through obedience resulted in their inability to stand firm. to destruction This phrase conveys the idea of being devoted to ruin or annihilation. In the context of Joshua 7, it refers to the consequences of violating God's command regarding the devoted things. The Hebrew root "שָׁמַד" (shamad) means to destroy or exterminate. It serves as a sobering reminder of the seriousness of sin and the need for repentance and restoration to avoid spiritual destruction. I will no longer be with you This is a divine declaration of withdrawal of presence and favor. God's presence was the source of Israel's strength and success. The conditional nature of God's presence, based on obedience, is a recurring theme in Scripture. It underscores the importance of maintaining a right relationship with God through faithfulness and obedience. unless you remove This phrase introduces a condition for the restoration of God's favor. The Hebrew word "הָסִיר" (hasir) means to take away or remove. It implies the need for decisive action to address sin. This highlights the biblical principle of repentance, which involves turning away from sin and removing anything that hinders our relationship with God. from among you This phrase emphasizes the communal aspect of sin and its consequences. The sin of Achan affected the entire community, illustrating the need for corporate responsibility and accountability. It serves as a reminder that the health and holiness of the community of faith depend on the integrity of each member. Persons / Places / Events 1. JoshuaThe leader of the Israelites after Moses, tasked with leading the people into the Promised Land. 2. IsraelitesThe chosen people of God, who are experiencing defeat due to disobedience. 3. AchanThe individual whose sin of taking devoted things led to Israel's defeat. 4. AiThe city where the Israelites faced defeat due to Achan's sin. 5. The devoted thingsItems that were supposed to be destroyed or dedicated to God, but were taken by Achan. Teaching Points The Consequences of DisobedienceDisobedience to God's commands can lead to defeat and separation from His presence. Just as Israel could not stand against their enemies, we too can face spiritual defeat when we harbor sin. The Importance of HolinessGod calls His people to be set apart and holy. The Israelites were set apart for destruction because of sin, reminding us of the need to live lives that honor God. Corporate ResponsibilityAchan's sin affected the entire community, illustrating how individual actions can impact the larger body of believers. We must be mindful of how our actions affect others. Repentance and RestorationGod provides a path to restoration through repentance. Removing the devoted things was necessary for Israel to regain God's favor, just as we must confess and turn from sin. God's Presence and VictoryVictory is assured when God is with us. Ensuring His presence requires obedience and faithfulness to His commands. Bible Study Questions 1. How does the account of Achan and the defeat at Ai illustrate the impact of individual sin on a community? Can you think of a modern example where this principle applies? 2. In what ways can we ensure that we are not harboring "devoted things" in our lives that separate us from God? 3. How does the concept of corporate responsibility in Joshua 7 challenge our understanding of personal and communal faith? 4. Reflect on a time when you experienced defeat or setback. How might disobedience or unconfessed sin have played a role, and what steps did you take to seek restoration? 5. How can the lessons from Joshua 7:12 be applied to strengthen the unity and holiness of your local church community? What practical steps can be taken to address sin and promote accountability? Connections to Other Scriptures Deuteronomy 7:26This verse warns against bringing any detestable thing into your house, which parallels the sin of Achan in taking the devoted things. 1 Samuel 15:22-23Samuel's rebuke of Saul for disobedience highlights the importance of obedience over sacrifice, similar to the lesson learned in Joshua 7. Psalm 66:18This verse speaks to the impact of sin on one's relationship with God, echoing the separation experienced by Israel due to Achan's sin. Hebrews 12:1Encourages believers to lay aside every weight and sin, akin to the need for Israel to remove the devoted things to regain God's favor. People Achan, Amorites, Canaanites, Carmi, Israelites, Joshua, Zabdi, Zarhites, Zerah, Zerahites, ZimriPlaces Ai, Beth-aven, Bethel, Jericho, Jordan River, Shebarim, Shinar, Valley of AchorTopics Able, Accursed, Add, Anymore, Attackers, Backs, Ban, Can't, Cursed, Destroy, Destruction, Devoted, Enemies, Except, Flight, Liable, Longer, Midst, Neck, Reason, Run, Sons, Stand, Themselves, Turn, Turning, Unless, WhateverDictionary of Bible Themes Joshua 7:12 5127 back 5178 running Joshua 7:1-16 6024 sin, effects of Joshua 7:1-26 6173 guilt, and God 8479 self-examination, examples Joshua 7:10-12 8715 dishonesty, and God Joshua 7:10-13 8223 dedication Joshua 7:11-12 6026 sin, judgment on Joshua 7:11-15 5836 disgrace Joshua 7:11-26 8716 dishonesty, examples Library Achan's Sin, Israel's Defeat 'But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the Lord was kindled against the children of Israel. 2. And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-ei, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai. 3. And they returned to Joshua, and said unto him, Let … Alexander Maclaren—Expositions of Holy ScriptureWhether one Can, Without a Mortal Sin, Deny the Truth which Would Lead to One's Condemnation? Objection 1: It would seem one can, without a mortal sin, deny the truth which would lead to one's condemnation. For Chrysostom says (Hom. xxxi super Ep. ad Heb.): "I do not say that you should lay bare your guilt publicly, nor accuse yourself before others." Now if the accused were to confess the truth in court, he would lay bare his guilt and be his own accuser. Therefore he is not bound to tell the truth: and so he does not sin mortally if he tell a lie in court. Objection 2: Further, just as … Saint Thomas Aquinas—Summa Theologica Contention Over the Man Born Blind. (Jerusalem.) ^D John IX. 1-41. [Some look upon the events in this and the next section as occurring at the Feast of Tabernacles in October, others think they occurred at the Feast of Dedication in December, deriving their point of time from John x. 22.] ^d 1 And as he passed by, he saw a man blind from his birth. [The man probably sought to waken compassion by repeatedly stating this fact to passers-by.] 2 And his disciples asked him, saying, Rabbi, who sinned, this man, or his parents, that he should … J. W. McGarvey—The Four-Fold Gospel The Eighth Commandment Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes … Thomas Watson—The Ten Commandments Confession of Sin --A Sermon with Seven Texts The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857 Restraining Prayer: is it Sin? "Thou restrainest prayer before God."--JOB xv. 4. "What profit should we have, if we pray unto Him?"--JOB xxi. 15. "God forbid that I should sin against the Lord in ceasing to pray for you."--1 SAM. xii. 23. "Neither will I be with you any more, except ye destroy the accursed from among you."--JOSH. vii. 12. Any deep quickening of the spiritual life of the Church will always be accompanied by a deeper sense of sin. This will not begin with theology; that can only give expression to what God works … Andrew Murray—The Ministry of Intercession The Practice of Piety in Glorifying God in the Time of Sickness, and when Thou Art Called to Die in the Lord. As soon as thou perceivest thyself to be visited with any sickness, meditate with thyself: 1. That "misery cometh not forth of the dust; neither doth affliction spring out of the earth." Sickness comes not by hap or chance (as the Philistines supposed that their mice and emrods came, 1 Sam. vi. 9), but from man's wickedness, which, as sparkles, breaketh out. "Man suffereth," saith Jeremiah, "for his sins." "Fools," saith David, "by reason of their transgressions, and because of their iniquities, … Lewis Bayly—The Practice of Piety Exposition of the Moral Law. 1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness … John Calvin—The Institutes of the Christian Religion Of a Private Fast. That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our … Lewis Bayly—The Practice of Piety The Knowledge of God 'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance … Thomas Watson—A Body of Divinity Beth-El. Beth-Aven. Josephus thus describes the land of Benjamin; "The Benjamites' portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and Beth-el." Let these last words be marked, "The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el." May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land, … John Lightfoot—From the Talmud and Hebraica The Covenant of Works Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt … Thomas Watson—A Body of Divinity The Holiness of God The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than … Thomas Watson—A Body of Divinity Second Great Group of Parables. (Probably in Peræa.) Subdivision F. Parable of the Rich Man and Lazarus. ^C Luke XVI. 19-31. [The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable.] … J. W. McGarvey—The Four-Fold Gospel Joshua The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the … John Edgar McFadyen—Introduction to the Old Testament Links Joshua 7:12 NIVJoshua 7:12 NLTJoshua 7:12 ESVJoshua 7:12 NASBJoshua 7:12 KJV
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