On returning to Joshua, they reported, "There is no need to send all the people; two or three thousand men are enough to go up and attack Ai. Since the people of Ai are so few, you need not wear out all our people there." When they returned to JoshuaThis phrase indicates a report being brought back to the leader, Joshua, after a reconnaissance mission. The Hebrew root for "returned" is "שׁוּב" (shuv), which often implies a turning back or a change in direction. This suggests a moment of decision and reflection, where the spies are bringing crucial information to Joshua. Historically, Joshua was a leader who sought divine guidance, and this return signifies a pivotal moment where human judgment is about to be weighed against divine will. they said The act of speaking here is significant. The Hebrew word "אָמַר" (amar) is used, which is a common verb for speaking or saying. In the biblical context, what is spoken often carries weight and authority. The spies' words are not just casual observations but are intended to influence Joshua's decision-making. This reflects the importance of counsel and the responsibility of leaders to discern the truth and wisdom in the words of their advisors. Not all the people need to go up This phrase suggests a strategy based on perceived strength and necessity. The Hebrew word for "all" is "כֹּל" (kol), indicating totality or completeness. The spies are advising against mobilizing the entire Israelite force, implying confidence in their own strength and underestimating the enemy. This reflects a human tendency to rely on visible strength rather than seeking divine guidance, a recurring theme in Scripture where reliance on God is paramount. Let two or three thousand men go up The specific numbers "two or three thousand" indicate a calculated military strategy. In the ancient Near Eastern context, numbers often had symbolic significance. The choice of a small contingent suggests overconfidence and a lack of understanding of the true nature of the battle. This decision contrasts with earlier victories where God's guidance was sought, highlighting the danger of self-reliance. and attack Ai The city of Ai, whose name means "ruin" in Hebrew, represents a seemingly minor obstacle. The directive to "attack" (Hebrew "נָכָה", nakah) implies a straightforward military engagement. However, the historical and scriptural context reveals that battles in the Promised Land were not merely physical but spiritual, requiring obedience to God's commands. The failure to recognize this leads to the subsequent defeat, underscoring the need for spiritual discernment. Do not weary all the people The concern for not "wearying" the people reflects a pragmatic approach to warfare. The Hebrew root "יָגַע" (yaga) means to toil or become weary. This phrase suggests a desire to conserve resources and maintain morale. However, it also reveals a lack of spiritual insight, as the true strength of Israel lay not in numbers or physical rest but in their covenant relationship with God. for only a few men are there This underestimation of Ai's defenses is a critical error. The phrase "only a few" (Hebrew "מְעַט", me'at) indicates a dismissive attitude towards the enemy. Historically, this reflects a common military miscalculation where the visible strength of the enemy is underestimated. Scripturally, it serves as a reminder that victory is not determined by human assessment but by divine will. The subsequent defeat at Ai serves as a humbling lesson in the necessity of seeking God's guidance in all endeavors. Persons / Places / Events 1. JoshuaThe leader of the Israelites after Moses, tasked with leading the people into the Promised Land. 2. AiA small city near Bethel, which the Israelites attempted to conquer after their victory at Jericho. 3. Israelite SpiesSent by Joshua to scout the city of Ai and assess its defenses. 4. The Men of AiThe inhabitants of Ai, perceived as few and weak by the Israelite spies. 5. The Defeat at AiFollowing the spies' report, the Israelites suffer an unexpected defeat due to hidden sin within the camp. Teaching Points The Danger of PresumptionPresuming upon God's favor without seeking His guidance can lead to failure. The Israelites assumed victory without consulting God, leading to their defeat. The Importance of ObedienceHidden sin can hinder God's blessings. Achan's sin affected the entire community, reminding us that personal disobedience can have communal consequences. The Need for HumilityHumility before God is crucial. The Israelites' overconfidence in their own strength rather than reliance on God serves as a warning against pride. Seeking God's GuidanceAlways seek God's direction before making decisions. The Israelites' failure to consult God before attacking Ai underscores the importance of prayer and discernment. Community AccountabilityThe account highlights the importance of accountability within the community of believers. Achan's sin was not just a personal issue but affected the entire nation. Bible Study Questions 1. How does the Israelites' approach to Ai differ from their approach to Jericho, and what can we learn from this about seeking God's guidance in our own lives? 2. In what ways can hidden sin in our lives affect our relationship with God and others, as seen in the account of Achan? 3. How does the principle of humility before God apply to our daily decision-making processes? 4. What steps can we take to ensure we are seeking God's guidance in our personal and communal decisions? 5. How can we foster a culture of accountability within our faith communities to prevent the consequences of hidden sin? Connections to Other Scriptures Numbers 13-14The sending of spies into Canaan parallels the sending of spies to Ai, highlighting the importance of faith and obedience in God's promises. Proverbs 16:18The overconfidence of the Israelites in attacking Ai without seeking God's guidance reflects the principle that pride precedes a fall. 1 Samuel 15Saul's disobedience and presumption in battle serve as a cautionary tale similar to the Israelites' presumption in attacking Ai. People Achan, Amorites, Canaanites, Carmi, Israelites, Joshua, Zabdi, Zarhites, Zerah, Zerahites, ZimriPlaces Ai, Beth-aven, Bethel, Jericho, Jordan River, Shebarim, Shinar, Valley of AchorTopics Ai, Attack, Cause, Joshua, Journey, Labor, Labour, Returned, Smite, Strike, Thither, Thousand, Tired, Toil, Town, Turn, WearyDictionary of Bible Themes Joshua 7:1-5 5836 disgrace Joshua 7:1-7 9210 judgment, God's Joshua 7:1-16 6024 sin, effects of Joshua 7:1-26 6173 guilt, and God 8479 self-examination, examples Joshua 7:2-3 5608 warfare, strategies Joshua 7:2-5 8616 prayerlessness Joshua 7:3-5 4306 minerals 6702 peace, destruction Joshua 7:3-6 5188 tearing of clothes 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 7:3 NIVJoshua 7:3 NLTJoshua 7:3 ESVJoshua 7:3 NASBJoshua 7:3 KJV
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