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Day: The Valley of Achor
Chapter 5: The Ritual Sign of Circumcision and the Celebration of the Passover
Joshua 5:1-1-9 ~ The sign of the covenant enacted at Gilgal
After crossing the Jordan River, the Israelites encamped at Gilgal near Jericho. As Rahab had told the two Israelite spies (2:2-11), the people and the rulers of the towns and cities of Canaan were terrified of the Israelites, especially now that they had miraculously crossed the flooded Jordan River.
Question: What is the first command God gives Joshua after settling in the new camp and why?
Answer: Yahweh instructs Joshua to make flint knives and to circumcise the Israelites who had been born during the forty years of wilderness wandering and had not been circumcised previously.
It is interesting that in 5:2 the command is to circumcise again (sub), a second time (senit), suggesting that the ritual of circumcision will involve two groups of males.
Question: Who might be included in these two groups of men? See Num 14:28.
Answer: Some of the Israelites must have already been circumcised. Since verse 5 says that those born on the desert had not been circumcised, then the reference to circumcising a "second time" must refer to those males under 20 years of age who came out of Egypt with their parents and who survived the wilderness years and the crossing into Canaan (Num 14:28).
The circumcision ritual was necessary to prepare the people to observe the Feasts of Passover and Unleavened Bread that was to take place in 5 days, as the ancients counted (Josh 5:10-11). Circumcision was a prerequisite for all males participating in the Passover meal on the first night of Unleavened Bread, as prescribed by the Law of the Sinai Covenant (Ex 12:42-51; 13:3-10; Lev 23:5-8; Num 28:16-25; Josh 5:8).
Question: When did circumcision first become a covenant obligation and what were the instructions? When was the command repeated? See Gen 17:14-19, Ex 12:43-51; Lev 12:3.
Answer: God command Abraham to circumcise all male children on the "eighth day" of birth as a "sign of the covenant between myself and you." The removal of the foreskin was a blood sacrifice that signified a child's entrance into covenant with Yahweh. The command is repeated on the night of the first Passover in Egypt, and is repeated again in the laws of the Sinai Covenant:
Question: What was the penalty for an Israelite male who refused to observe the rite of circumcision? Gen 17:14.
Answer: Exile/excommunication from the covenant people.
Question: Were John the Baptist and Jesus circumcised? See Lk 1:59 and 2:21.
Answer: Yes; John was circumcised and named on the eighth day of his birth and so was Jesus.
Note: Do not miss the significance of the word "sign" and the command to perform the ritual on the "eighth day." In the significance of numbers in Scripture, eight is the number that symbolizes re-birth, redemption and salvation. Circumcision was a "sign" that had greater significance than the act itself. Male circumcision symbolized a spiritual re-birth into the covenant community, and Jesus was raised from the dead on the day after the seventh day Sabbath, on the significant eighth day.
The "shame" mentioned in verse 9 may be associated with the fact that the Israelites did not practice the correct form of circumcision while living in Egypt but adopted Egyptian practices. Or, the shame may be associated with the fact that the people had neglected this most important sign of the covenant God made with their forefathers during the past forty years. Evidence suggests that the Egyptians did not remove the entire foreskin whereas the Israelites were supposed to excise the whole foreskin. Bible scholars have suggested that while living in Egypt the Israelites had adopted the Egyptian practice and so they needed to have it done a second time, removing all the foreskin as a sign of complete compliance to the Covenant code of Sinai and the Abrahamic Covenant.
Joshua 5:10-12 ~ The Israelites celebrate the Passover in the Promised Land
The "plain of Jericho" is the steppe-like region west of the Jordan. The gift of the manna, that began after crossing the Red Sea on the Exodus out of Egypt (Ex 16:4-36), stopped on the first daytime celebration of the Feast of Unleavened Bread "which might have been first celebration of the Feast of Firstfruits (Lev 23:9-14). According to the Jewish Mishnah and Josephus, the Passover sacrifices were to begin at noon and the sacred meal was to begin after sundown. The ending of the gift of manna is the signal that the desert wandering period of Israel's history is over.
Captain of the Lord's Army Appears to Joshua (Ferdinand Bol)
Joshua 5:13-15 ~ Joshua encounters the Captain/Prince of Yahweh's Armies
Probably filled with anxiety the night before his first battle in the Promised Land against the powerful city-state of Jericho, Joshua walks out alone to survey the walls of the nearby town. He is confronted by a "man" with an unsheathed sword.
Question: When Joshua challenges the "man," how does he identify himself?
Answer: The "man" responds that he is the Captain of the Army of Yahweh.
Question: At the end of verse 13, Joshua asks the "man" whose side is he on "Israel's or the enemy's side. The "man," tells Joshua "No." What does he mean by his "No;" does he mean that God will not take sides in the coming battle or does he means something else? See for example Ex 14:14; Dt 1:30-31; 3:22; 20:4.
Answer: The divine warrior cannot mean that God is not taking sides in the battle against Jericho since God has already promised numerous times that He will personally fight to give Israel victory over her enemies. The "No" must mean that the reason Joshua has been given this vision is not for Israel and not for Jericho but is strictly for Joshua's sake, to encourage him in these very trying hours before his first great battle in the Promised Land.
When the "man" identifies himself as the "Captain of the Army of Yahweh," Joshua realizes that he is in the presence of the divine and falls to the ground in reverence (St. John has the same reaction in Rev 19:9-10). The Captain of the Army of Yahweh may be the same being God sent to guide Moses and Israel to Canaan (Ex 23:20-23). The Hebrew word sar, translated "captain," is used for princes (Gen 12:15; Num 22:13), but it is also used in the sense of a military officer (Gen 21:22; 1 Sam 17:18, 55). In Daniel 10:13, 20-21 and 12:1 the word occurs in connection with St. Michael the Archangel, the prince of the angelic host.
Question: How was Joshua's theophany similar to a previous theophany experienced by Moses? What are the three events/circumstances thus far that link Joshua to Moses and confirm that Joshua's authority to lead the twelve tribes of Israel comes from God?
Answer:
- Yahweh speaks personally to Joshua as He spoke to Moses.
- The miracle in crossing of the Jordan River recalled the miracle with Moses in crossing of the Red Sea (Sea of Reeds).
- Joshua's vision of the Captain of the Lord's armies is like Moses' experience with the burning bush in Exodus 3:1-6 "even to the command to remove his sandals because he is standing on "holy ground" (Ex 3:5 and Josh 5:15).
Chapter 6: The Conquest of Jericho
Jericho was founded c. 8500 BC, making it one of the oldest continuously inhabited cities in the world. The site is an oasis blessed by an abundant supply of water from a perennial spring located on the east side of the city and by its tropical climate in the Jordan valley, approximately 1,000 feet below sea level. The Bible calls Jericho "the city of palm trees" (Dt 34:3; 2 Chr 28:15), and the numerous palm trees that are watered by the oasis and shade the city are still a welcomed site in the midst of the desert wasteland. Jericho is located about fourteen miles northeast from Jerusalem, about ten miles north of the Dead Sea and about four miles west of the Jordan River near one of the major fords.
Joshua 6:1-5 ~ God's Instructions to Joshua Concerning the Capture of Jericho
The people of Jericho must have felt rather confident closed within the great double walls of their city, but nothing man-made can withstand the will of God.
Question: What were Joshua's instructions?
Answer: The warriors, the priests blowing ram's horn trumpets and the Ark were to march around the city one time for six successive days. On the seventh day the march was to encircle the city seven times with the priests blowing their trumpets and on the seventh circuit the people were to utter a war cry.
Question: How will Joshua and the Israelites achieve victory over the people of Jericho? See Josh 6:2 and Heb 11:30.
Answer: God will give them the victory (verse 2), but when Jericho falls it will be both an act of God and an act of faith on the part of Israel.
This is a reoccurring biblical theme "mankind must actively cooperate in God's plan of salvation. We are His partners who participate in our works of faith (see Jam chapter 2). It is faith that claims and lays hold of the truth of the act God has promised to perform.
Joshua 6:6-9 ~ Joshua's Instructions to the People
Question: What was the order of the march?
Answer:
- The vanguard
- The priests with trumpets
- The Ark
- The rear guard
Question: What is significant about this statement?
Answer: Yahweh is depicted as marching with the holy warriors.
Joshua 6:10-16 ~ The Israelites Begin the Attack
Seven is the number associated with the seventh day Creation event and is symbolically the number of spiritual perfection, fullness and completion. The number eight symbolizes salvation and twelve is the number symbolizing divine order. Yahweh's presence with the Ark is Israel's salvation, and an obedient Israel, cooperating with God's divine plan, is the fulfillment of divinely ordained government.
Imagine the site the people of Jericho saw from the city walls: the Israelite warriors marching around the city in battle formation. The priests continually blowing their trumpets, followed by the Israelite's holy shrine, the Ark of the Covenant (the priests were the sons and grandsons of Aaron).
They would have recognized that the Ark was the shrine of the Israelite God, the God who had worked the amazing miracles that they had heard about, followed by the warriors of the rear guard.
Question: How many times was the city of Jericho encircled by the Israelites in the seven days?
Answer: Thirteen times.
The number thirteen in Scripture is often seen as an ill omen, representing hostility, rebellion, apostasy, defection, and corruption. The Israelite's thirteen times march around the city was certainly an ill omen for the people of Jericho!
Joshua 6:17-21 ~ Joshua places Jericho under the Curse of Destruction (Herem)
On the first six days, the priests blew the horns constantly and the warriors marched one circuit around the city (verse 8). On the seventh day, the horns are silent after the seventh circuit of the city. Then, as soon as the priests made a prolonged blast on the horns, Joshua gave an explicit signal to raise the war cry (see verses 16 and 20), and the walls fell down.
Question: Why is Jericho placed under the curse of destruction [herem]? See Gen 15:16; Lev 27:28-29.
Answer: This is a holy war in which the Israelites are God's instruments of divine justice in punishing the Amorites of Jericho for crimes against humanity. Therefore, the Israelites cannot profit in any way from the deaths of the enemy, and the lives of the inhabitants and all material goods are forfeited to Yahweh.
Question: Does this mean those souls are lost for all eternity? See Lk 16:19-31; 1 Pt 3:18-19; 4:6; CCC 633.
Answer: Certainly not. All souls went to Sheol/Hades. Those who were righteous waited with Father Abraham; those who were sinners received a purifying punishment in atonement for their sins. All had the opportunity to hear Jesus preach the Gospel of salvation when He descended to the abode of the dead after His death on the Cross. Those who believe in Christ and embraced the gift of eternal salvation were led by Jesus into the opened gates of heaven.
Question: What was to be destroyed and what was to be saved?
Answer: All life "men, women, children and all livestock were to be killed, their lives forfeited as tribute to Yahweh. Everything else was to be burned, including textiles and foodstuffs. The exception was anything made of gold, silver, brass, or iron; those items were to be given to the Sanctuary of Yahweh.
Question: What two warnings does Joshua give the Israelite warriors in verses 17b and 18?
Answer:
- Rahab and her family must be protected because of the oath sworn by the two spies that Israel is obligated to enforce.
- If they violate the curse of destruction on the city of Jericho, they will endanger the entire Israelite camp.
The wall did not fall inward "it fell outward "under itself" so that the Israelites had a level assent, going straight forward into the city.
Chapter 6:22-27 ~ Rahab and Her People are Saved and the Curse on Jericho
The success of the Israelites at Jericho was due both to an act of God and an act of faith: It was through faith that the walls of Jericho fell down when the people had marched round them for seven days. God promised the Israelites victory, but in faith they had to cooperate in the miracle that brought about their victory. Jericho is the first conquered city in the holy war against Canaan. The biblical concept of a "holy war" is rooted in the idea that God has pronounced his divine judgment on the enemy and is leading the armies of His covenant people. The battle is executed as a religious act. Since it is a religious act, God's people cannot profit from the event and everything within the town must be "devoted" to God under the ban of herem (total destruction).
Joshua 6:22-25 ~ Rahab and her family are saved
Faithful to the oath the Israelite spies swore to Rahab (Josh 2:12-14), Joshua gave the order for the men to go into Jericho and bring Rahab and her kinsmen safely out of the city.
Question: What led to Rahab's salvation and the salvation of her family? Was it simply her profession of faith in the God of Israel in Joshua 2:11 or was there more? See what St. James, the first Christian bishop of Jerusalem, wrote about Rahab and quote the passage in Jam 2:24-26.
Answer: Rahab made a profession of faith in Yahweh in 2:11, but her profession of faith was backed up by her actions in saving the Israelite spies. St. James makes the point that it was Rahab's faith as evidenced by her works that saved her: See how a person is justified by works and not by faith alone. And in the same way, was not Rahab the harlot also justified by works when she welcomed the messengers and sent them out by a different route? For just as a body without a spirit is dead, so also faith without works is dead (Jam 2:24-26 NAB).
This is the only passage in Sacred Scripture where "faith alone" is found; it supports the Catholic teaching that salvation through faith demonstrated by the works of God working through our lives is what leads to our justification and salvation (see CCC 162 and 1814-15).
The salvation of Rahab and her family in the destruction of Jericho is a repeat of the reoccurring biblical theme of the salvation of the faithful remnant in the midst of Divine judgment i.e., Noah's family during the Flood judgment; Israel during the night of the tenth Egyptian plague; the preservation of Israel and God's judgment against the charioteers of the Pharaoh in the crossing of the Red Sea/Sea of Reeds, etc.; see Lesson 1).
Question: Why was anything made of silver, gold, bronze or iron taken? See Num 31:21-23.
Answer: Those items can be purified by fire and after having been melted down can be re-used in the Sanctuary.
Joshua 6:26-27 ~ Joshua places a curse on the rebuilding of Jericho
Joshua makes a solemn oath, pronouncing a curse upon the city, to which the people probably responded with a solemn "amen" (as in Dt 27:15).
In the winter of 134 BC, Simon Maccabeus, the high priest and commander of the army of Judea, together with his elder son Judas and his younger son Mattathias were visiting the fortifications he had ordered to be built at Jericho. He and his sons were murdered by his son-in-law Ptolemy (the son of Abubus) who had been appointed the general in command of the Plain of Jericho and who had ambitions to rule Judea (1 Mac 16:11-17; Josephus, Antiquities of the Jews, 1.2.3). Simon was the last of the five Maccabean brothers. John Hyrcanus, the surviving son, defeated Ptolemy and proclaimed himself both the high priest and ruler (ethnarch) of Judah. The community at Qumran, on the northwestern shore of the Dead Sea, believed the death of Simon and his sons was the result of the curse in Joshua 6:26 (List of Testimonia from cave 4).
The archaeological evidence supports that Jericho had massive defensives. The city was surrounded by an earthen embankment that was stabilized by a 15-foot stone retaining wall. On top of the stone wall stood a mud brick wall about 6 feet thick and three to four times higher. A second wall stood atop the embankment. Garstang discovered that Jericho's mud brick walls fell into a heap at the base of the retaining wall, forming a ramp by which the Israelites easily surmounted the stone retaining wall, just as it was described in Josh 6:20. A 3 foot ash layer verified that there was an intense fire within the city. Ceramic jars full of what had been olive oil and food stuffs were discovered undisturbed in the ruins of the city and confirm the shortness of the siege that occurred at harvest time (Josh 2:6; 3:15; 5:10; 6:15). That the harvested goods of a conquered city would be left to burn is an extraordinary event and supports the biblical narratives' account of a ban of herem.
Evidence supporting the biblical account that was discovered by Garstang during his excavation:
- Jericho was heavily fortified (Josh 2:5, 7, 15; 6:5, 20).
- The discovery of multiple large storage jars that had been filled with grain supported the Bible's account that the attack occurred just after the spring harvest (Josh 2:1; 3:15; 5:16).
- The evidence of intact food jars supports the biblical account that the inhabitants did not flee with their food supplies and the Israelites did not confiscate them (Josh 6:1).
- The evidence of food destroyed in the siege supports the biblical account that the siege was short since a shortage of foodstuffs would have suggested a long siege (Josh 6:15).
- The walls fell outward as they would in an earthquake (Josh 6:17, 18).
- The city was not plundered of its riches (Josh 6:17, 18).
- The city was destroyed by fire (Josh 6:24). (6)
Unfortunately the archaeological record surrounding the fall of Jericho to the Israelites is a problem. Archaeologists Watzinger and Kenyon argued that the largest occupation of Jericho occurred around 1550's, but Kenyon supported a date in the 1200's for Joshua's conquest when no fortified city existed. Garstand believed he had evidence to support a date sometime in the 1400's for the large, fortified city and Joshua's assault. They all agreed, however, that the largest occupation site had suffered significant erosion since no other major city was rebuilt on the site, only minor settlements.
We can say that the conquest of Jericho had to occur between the death of Pharaoh Amenhotep III in c. 1352 (whose official scarab was found there) and Pharaoh Merneptha' s commissioning of the stela that records his military excursion into to Canaan where he engaged "the Israelites," dated to c. 1214/1207.
Chapter 7: Israel's Failure at Ai
One man, Achan, disobeyed the ban God placed on Jericho under which every person living in the city must be killed and everything that could not be destroyed must be dedicated to the Lord's House. Even though only one man sinned, Israel is routed in is first attacked on Ai. The whole community will suffer if that sin is not atoned for. His illustrates that "communion of sin" by which personal sin always has repercussions beyond itself and pulls down the whole community to a greater or lesser extent depending on the sin committed.
Joshua 7:1-5 ~ The violation of herem and the failure to capture Ai
Please note that Achan's pedigree in Joshua 7:1 outshines that of Joshua who is only identified as the "son of Nun." Achan's genealogy is impressive. In the book of Joshua the only other pedigree that is as impressive is that of Manasseh's great-great-grandson Zelophehad in Joshua 17:3. He is mentioned five times in this chapter.
Achan's genealogy identifies him as a prominent member of the tribe of Judah.(4)
Question: The genealogy traces his line of descent back to Zerah, whereas Joshua is only identified as the "son of Nun." Who was Zerah? See Gen 38:1-30.
Answer: Zerah was one of the twin sons of Judah, the founding father of the tribe; his mother was Tamar.
Question: Why is God's fiery wrath at the violation of the ban of herem directed at Israel instead of just at Achan? See Dt 6:16 and 7:1-2.
Answer: Israel's success in the war against the occupants of Canaan depends on their united obedience to the ban of herem as God's holy warriors. Failure to observe the ban is a sacrilege, since everything placed under the ban is consecrated to God. The Israelites had the covenant obligation to enforce the ban of herem among their members. Achan is personally responsible, but as a united covenant people, Israel shares in the sin and the whole community is contaminated by the presence of the booty in their camp which has literally been stolen from God.
The Israelite military advance on Canaan was to proceed in three stages:
The plan for the central campaign included taking two major strategic sites: Jericho and Ai, a Hebrew word which means "the Ruin." The significance of what happens at Ai is stressed by the repetition of the place-name twenty-seven times in the Hebrew text in chapters 7-8: five times in rapid succession in 7:2-5 and another twenty-two times in 8:1-29. Ai had once been a large city that had been destroyed and was now mostly in ruins. The cite archaeologists have identified as Ai was a major walled city in the Middle Bronze Age that had been destroyed by fire. In the Late Bronze Age there was no wall and the occupation level indicates a small settlement. It is curious that Joshua does not consult Yahweh, either by praying to God directly for guidance or by using the priestly oracles of the Urim and Thummim that were specifically mentioned as available to Joshua at his commissioning (Num 27:18-21). Since Joshua does not know about the violation of herem, he may assume that God is with them in the next attack, or he and the people have grown overconfident. If someone decides that he does not need God to achieve his goals, God will respect that free-will choice. Of course, the defeat at Ai is more than the result of a free-will choise.
The town gate must have been all that remained of the old walled city. The Israelites were so confident that they attacked the front gate "the towns most fortified position! The men of Ai pursued them as far as Shebarim, which in Hebrew means "quarries." Apparently on the edge of the quarry, with no place to maneuver or retreat, all the Israelites were slaughtered.
The once confident Israelites experience a devastating defeat at Ai.
Question: Where was Ai mentioned previously in the Book of Genesis? Gen 12:6-8.
Answer: Abraham's second camp in Canaan was between Bethel and Ai, where he built an altar and offered worship "in Yahweh's name" for the first time.
Question: What caused the defeat at Ai?
Answer: Because of the violation of the herem ban, God was not with the Israelites. Their courage failed them; they broke and ran and were slaughtered by the enemy.
Joshua 7:6-9 ~ Joshua's prayer
Tearing one's clothing and wearing ashes is a sign of grief and sorrow (see Job 1:20; 2 Sam 12:15-16; Joel 1:8-14; Jer 16:6-7).
Joshua and the elders are at a loss in understanding why this sudden reversal has occurred. They go to the presence of God and offer up their heartbroken prayers, addressing God as their sovereign Lord (Adonai) and using the Divine Name. Since the people were forbidden to enter the Holy of Holies where the Ark rested in the Sanctuary, and only the high priest was permitted to enter once a year on the Feast of Atonement (Lev 16:2, 14), it is assumed that Joshua and the elders prostrated themselves outside the curtain that shielded the Ark within the Holy of Holies.
Question: What argument does Joshua make?
Answer: They could have settled on the east side of the Jordan, but in obedience to God's will, they have embarked on the conquest. What will happen if they are not successful and what will that mean to God's Divine Plan as a whole for the future of mankind?
Joshua 7:10-12 ~ Yahweh reveals Israel's sin
The response of Joshua and the elders to the catastrophe at Ai recalls the emotional paralysis of Moses, Aaron and the elders during the catastrophe of the orgy on the Plains of Moab in Numbers 25. In that instance it was Phinehas (Aaron's grandson) who did not hesitate but took the necessary measures to restore Israel's fellowship with God. God reveals the problem is that Israel is in breach of its covenant obligations and therefore Israel and not God is responsible for the loss suffered at Ai. Victory has been promised to Israel (Josh 1:8), but only if the people are obedient to the Law of the covenant and the herem laws are part of the covenant (Dt 20:10-18). By taking the accursed things, the people themselves have become tainted and are cursed.
God demands that Joshua take action to restore Israel's sanctity as God's holy people. The covenant failure is the violation of the ban of herem, which we already know was committed by Achan of Judah.
Question: Achan actually committed two crimes. What were his crimes?
Answer: He stole from God and he robbed Israel of her purity and holiness.
Question: What commandment did the Israelites break? See Ex 20:15; Dt 5:19; 6:5.
Answer: Things to be consecrated to Yahweh under the ban of herem have been stolen. In addition, Israel is not demonstrating her love for God if she allows violations against God's laws to go unpunished.
Question: What is the problem and what is the remedy to the problem?
Answer: Israel's lack of vigilance over what was to be dedicated to God from Jericho has caused God's severe displeasure and has put Israel under herem. Israel must seek His pardon and restore fellowship with God. Only then will Israel be assured victory again. The goods must be returned to God and a sacrifice must be made to restore peace with God.
God's command to Joshua to "Stand up!" recalls His command that Joshua must be both "strong and stand firm" (Dt 31:7, 23; Josh 1:6, 7, 9). Being "strong" and "standing firm" doesn't just refer to Joshua's role as a military commander but also in his leadership position as God's representative to the people and his responsibilities in enforcing that the Israelites adhere to the covenant they made with Yahweh.
Joshua 7:12 Unless you get rid of the object among you which has been put under the curse of destruction, I shall be with you no longer.'
This statement sums up the seriousness of the crisis.
Joshua 7:13-15 ~ Yahweh's instructions for cleansing Israel
In Israel there are three concentric circles within which each individual is identified. The community of Israel was divided into twelve tribes, but within each tribe there were clans and households of extended families.
Question: How will the guilty party be discovered?
Answer: By lot.
Question: What must the Israelites do to sanctify the community and restore ritual purity, in addition to finding the person who violated the ban of herem? See Lev 4:13-21; 5:5.
Answer:
- The community must offer a sin sacrifice of an unblemished young bull.
- The elders of the community, as the people's representatives, will lay their hands on the bull's head in front of Yahweh's altar and confess the sin.
- The bull will be sacrificed and the anointed high priest will take some of the bull's blood into the Tabernacle where he will dip his finger in the blood and sprinkle it seven times in front of the curtain that shields the Holy of Holies and the Ark of the Covenant.
- The fat of the bull will be burned on the big altar in the courtyard and the priest will announce the people have atoned for their communal sin and are forgiven.
- The body of the bull is carried outside the camp and will burned completely.
Joshua 7:16-23 ~ Achan's sacrilege is discovered
Imagine the tension within the community as the drawing of lots narrowed down the field of suspects. When the lot singles out Achan, he no longer has the will to continue denying his sin.
Question: What does he admit stealing?
Answer: An expensive robe, two hundred shekels of silver and a gold ingot that weighed 50 shekels.
Question: What motivated Achan to steal these items and what was the root of his sin? See Ex 20:17 and Dt 5:21 where the same Hebrew phrase Achan's uses in his confession ("set my heart") is found in the second person possessive ("set your heart").
Answer: He was motivated by greed but his sin was coveting what he knew belonged to God.
Achan's sin was much worse than stealing because he had deliberately taken items "set apart" as devoted to God and therefore a sacred item (see Lev 5:15-16 for the penalty for unintentional violation).
Joshua 7:24-26 ~ The Judgment on Achan
Question: Why are the guilty both stoned and burned?
Answer: The stoning fulfills the capital punishment phase but the burning is the rendering of the herem ban they violated.
Question: What two personal stories bracket the account of the Battle of Jericho?
Answer: The stories of Rahab, the Canaanite prostitute and Achan, an Israelite member of the prestigious tribe of Judah.
The successful conquest of Jericho was both an act of God and an act of faith (Heb 11:30-31). Rabah demonstrated her faith in the God of Israel by her actions in helping the Israelite spies "it was her work of faith. Achan, however, placed his personal ambitions above love and obedience to God and in doing so brought disaster upon his family and his people.
Question: Compare and contrast the lives of these two people and their impact upon Israel's mission in the conquest. Also see Hebrews 11:30-31.
Answer: Comparison of Rahab and Achan
| Rahab | Achan |
| Amorite woman of Jericho | Israelite man of the tribe of Judah |
| Pagan prostitute (only above slaves in the social order of Jericho but despised by Israelites) | Prominent member of the covenant from the tribe of Judah |
| Her faith in Yahweh and her work of mercy on behalf of the Israelite spies led to her salvation and secured the salvation of her family | His lack of faith and his violation of the ban of herem led to his destruction and the destruction of his family |
| Rahab cooperates in God's plan and helps to bring Israel success | Achan works contrary to God's plan and almost brings disaster to Israel |
| Rahab is remembered for her work of faith | Achan is remembered for his treachery |
| Michal E. Hunt Copyright © 2012 | |
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A Daily Defense
DAY 82 Annulments and Divorce
CHALLENGE: “The Church is hypocritical in its opposition to divorce. Annulments are just the Catholic equivalent.”
DEFENSE: Annulments are not the same thing as divorce, and the Church’s teaching on annulments is rooted in the teaching of Jesus.
A divorce claims to sever a marriage bond that really existed, while an annulment is a finding that there never was an actual marriage in the first place.
This is why, when a civil court is asked to grant a divorce, the spouses don’t have to prove anything about the time they were married (other than that they were married). One spouse simply has to show that, after the marriage, one party did something that gave the other cause for the divorce (e.g., adultery, abuse, abandonment)—or, in an age of no-fault divorce, simply that they no longer wish to be married.
By contrast, when a Church tribunal is asked to grant a declaration of nullity (known as an annulment), it must investigate the circumstances that applied at the time of the wedding, to see whether there were any factors present that would have prevented a valid (actual) marriage from coming into existence. The fact that not all marriages are valid is clear from the teaching of Jesus, who stated: “Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery” (Mark 10:11–12; cf. Luke 16:18).
Jesus indicates that, in these cases, the second marriages are not valid. When the parties have sex, they are committing adultery against their first spouses, to whom they are actually still married. Thus some marriages (like the first ones) are valid, while other marriages (like the second ones) are not; they are null, and so in these cases the Church can issue a decree of nullity, or an annulment.
There can be a variety of factors that cause a marriage to be null from the beginning. Already being married is only one of them. However, the purpose of an annulment is not to dissolve a marriage that exists but to show that—despite appearances—it did not really exist. TIP For more information on the Church’s teaching on divorce, see Day 132.
Jimmy Akin, A Daily Defense: 365 Days (Plus One) to Becoming a Better Apologist
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