Give glory to the Lord - A form of solemn adjuration by which the person addressed was called upon before God to declare the truth. The phrase assumes that the glory of God is always promoted by manifestation of the truth (compare the marginal references).

My son, give - glory to the Lord God - The person being now detected, Joshua wishes him to acknowledge the omniscience of God, and confess his crime. And doubtless this was designed, not only for the edification of the people, and a vindication of the righteous judgment of God, but in reference to his own salvation; for as his life was now become forfeited to the law, there was the utmost necessity of humiliation before God that his soul might be saved. Give glory to God signifies the same as, Make a thorough confession as in the presence of God, and disguise no part of the truth. In this way and in these very words the Jews adjured the man who had been born blind that he would truly tell who had healed him; for they pretended to believe that Christ was such a sinner that God would not work a miracle by him. John 9:24.

And Joshua said unto Achan, my son,.... Treating him in a very humane, affectionate, and respectable manner, though so great a criminal, being a subject of his, and of the same religion and nation:

give, I pray thee, glory to the Lord God of Israel, by acknowledging his omniscience, justice, power, truth, and faithfulness; as in his promises so in his threatenings:

and make confession unto him; of the sin he had been guilty of; this Joshua might urge, partly for his own good, who might more reasonably expect the forgiveness of his sin: so it is said in the Misnah (a), whoever confesses has a part in the world to come, for so we find concerning Achan, Joshua 7:19; and partly for the glory of God, this being the instance in which he is directed to give it to him; and partly on account of others, particularly the tribe, family, and household to whom he belonged, who after all might not be satisfied thoroughly that he was guilty, unless he had confessed it: according to Maimonides (b), this was but a temporary law on which Achan was put to death; for, he says, our law condemns no man to death on his own confession, nor on the prophecy of a prophet, who says that he committed such a theft; and it was not on his confession, but by the order of God, determining the affair by lot, that he was put to death: the confession Joshua directs to was not what was made to man, but to God, that is, of the evil of it, and as committed against God, though the fact itself was to be owned before man, as follows:

and tell me now what thou hast done, hide it not from me; what were the particular things he had taken; the lot showed he had taken something, but what that was, as yet was unknown, and where it was; and this Joshua desires him he would inform him of and satisfy him about, and without any reserve openly declare the truth.

(a) Sanhedrin, c. 6. sect. 2.((b) Pirush in ib. & Hilchot Sanhedrin, c. 18. sect. 6.

When Achan had been discovered to be the criminal, Joshua charged him to give honour and praise to the Lord, and to confess without reserve what he had done. It is not ironically, or with dissimulation, that Joshua addresses him as "my son," but with "sincere paternal regard."

(Note: To these remarks Calvin also adds: "This example serves as a lesson to judges, that when punishing crimes they should moderate their rigour, and not lose all the feelings of humanity; and, on the other hand, that whilst merciful they should not be careless or remiss.")

"Give glory to the Lord:" this is a solemn formula of adjuration, by which a person was summoned to confess the truth before the face of God (cf. John 9:24). "And give Him praise:" the meaning is not, "make confession," but give praise, as Ezra 10:11 clearly shows. Through a confession of the truth Achan was to render to God, as the Omniscient, the praise and honour that were due.

And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and {i} make confession unto him; and tell me now what thou hast done; hide it not from me.

(i) By declaring truth: for God is glorified when the truth is confessed.

7:19 My son - So he calls him, to shew, that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father doth his son, and as a prince ought to do each of his subjects. The Lord God of Israel - As thou hast highly dishonoured him, now take the blame to thyself, and ascribe unto God the glory of his omniscience in knowing thy sin, of his justice in punishing it in thee, and others for thy sake; of his omnipotency, which was obstructed by thee; and of his kindness and faithfulness to his people, which was eclipsed by thy wickedness; all which will now be evident by thy sin confessed and punished.

19. Joshua said unto Achan, My son, give . glory to God-a form of adjuration to tell the truth.

7:16-26 See the folly of those that promise themselves secrecy in sin. The righteous God has many ways of bringing to light the hidden works of darkness. See also, how much it is our concern, when God is contending with us, to find out the cause that troubles us. We must pray with holy Job, Lord, show me wherefore thou contendest with me. Achan's sin began in the eye. He saw these fine things, as Eve saw the forbidden fruit. See what comes of suffering the heart to walk after the eyes, and what need we have to make this covenant with our eyes, that if they wander they shall be sure to weep for it. It proceeded out of the heart. They that would be kept from sinful actions, must mortify and check in themselves sinful desires, particularly the desire of worldly wealth. Had Achan looked upon these things with an eye of faith, he would have seen they were accursed things, and would have dreaded them; but looking on them with an eye of sense only, he saw them as goodly things, and coveted them. When he had committed the sin, he tried to hide it. As soon as he had got this plunder, it became his burden, and he dared not to use his ill-gotten treasure. So differently do objects of temptation appear at a distance, to what they do when they have been gotten. See the deceitfulness of sin; that which is pleasing in the commission, is bitter in the reflection. See how they will be deceived that rob God. Sin is a very troublesome thing, not only to a sinner himself, but to all about him. The righteous God will certainly recompense tribulation to them that trouble his people. Achan perished not alone in his sin. They lose their own, who grasp at more than their own. His sons and daughters were put to death with him. It is probable that they helped to hide the things; they must have known of them. What fatal consequences follow, even in this world, to the sinner himself, and to all belonging him! One sinner destroys much good. What, then, will be the wrath to come? Let us flee from it to Christ Jesus as the sinner's Friend. There are circumstances in the confession of Achan, marking the progress of sin, from its first entrance into the heart to its being done, which may serve as the history of almost every offence against the law of God, and the sacrifice of Jesus Christ.