When I saw among the spoils a beautiful cloak from Shinar, two hundred shekels of silver, and a bar of gold weighing fifty shekels, I coveted them and took them. They are hidden in the ground inside my tent, with the silver underneath." When I saw among the spoilsThe Hebrew word for "saw" is "ra'ah," which implies not just a physical seeing but a perception or understanding. Achan's sin began with his eyes, a reminder of the biblical principle that sin often starts with what we allow ourselves to see and desire. The "spoils" refer to the plunder from Jericho, which was under a ban (herem) and meant to be devoted to God. This highlights the sacredness of what God has claimed for Himself and the seriousness of violating His commands. a beautiful cloak from Shinar The "cloak" or "mantle" is described as "beautiful," indicating its allure and the temptation it posed. Shinar is an ancient name for Babylon, a place often associated with wealth and idolatry in the Bible. This cloak represents not just material wealth but a connection to a culture opposed to God's ways. The allure of worldly beauty can often lead believers away from God's commands. two hundred shekels of silver The "shekel" was a standard unit of weight and currency in ancient Israel. Two hundred shekels of silver would have been a significant amount, representing substantial wealth. Silver, often associated with redemption in the Bible, here becomes a symbol of Achan's greed and disobedience. It serves as a reminder that wealth, when pursued outside of God's will, can lead to spiritual downfall. and a bar of gold weighing fifty shekels Gold, a symbol of purity and value, is here a temptation leading to sin. The "bar" or "tongue" of gold weighing fifty shekels signifies a considerable fortune. In biblical times, gold was often used in the temple and for sacred purposes, yet Achan's misuse of it underscores the perversion of what is meant to be holy when it is taken for selfish gain. I coveted them and took them The word "coveted" comes from the Hebrew "chamad," meaning to desire or take pleasure in. This is the same word used in the Tenth Commandment, warning against coveting. Achan's confession reveals the progression of sin: from seeing, to desiring, to taking. This sequence is a cautionary tale about the dangers of unchecked desires leading to actions that defy God's commands. Behold, they are hidden in the ground inside my tent The act of hiding the stolen items "in the ground" signifies an attempt to conceal sin, a futile effort since nothing is hidden from God. The "tent" represents Achan's household, implicating his entire family in the consequences of his sin. This serves as a sobering reminder of how personal sin can affect the community and family. with the silver underneath The detail of the "silver underneath" suggests a deliberate attempt to obscure the full extent of the sin. It highlights the deceitfulness of sin, which often involves layers of concealment. This phrase serves as a metaphor for how sin can be deeply buried in our lives, requiring divine intervention to bring it to light. Persons / Places / Events 1. AchanA member of the tribe of Judah who disobeyed God's command by taking forbidden items from the spoils of Jericho, leading to Israel's defeat at Ai. 2. ShinarA region in ancient Mesopotamia, often associated with wealth and idolatry, from where the coveted cloak originated. 3. JerichoThe city whose walls fell after Israel's obedience to God's command, marking a significant victory for Israel. 4. AiThe city where Israel faced defeat due to Achan's sin, highlighting the consequences of disobedience. 5. JoshuaThe leader of Israel who sought to rectify the situation by addressing the sin in the camp. Teaching Points The Danger of CovetousnessCoveting leads to sin and separation from God. Achan's desire for material wealth resulted in severe consequences for himself and the community. The Importance of ObedienceGod's commands are given for our protection and blessing. Disobedience, as seen in Achan's account, brings about negative repercussions. Hidden Sin Affects the CommunityAchan's sin was not just a personal failure but impacted the entire nation of Israel, showing that our actions have communal consequences. Repentance and RestorationWhile Achan faced judgment, the account encourages us to seek repentance and restoration with God when we fall short. The Allure of Worldly PossessionsThe cloak from Shinar symbolizes the temptation of worldly allurements that can lead us away from God's will. Bible Study Questions 1. How does Achan's account illustrate the process of temptation and sin as described in James 1:14-15? 2. In what ways can covetousness manifest in our lives today, and how can we guard against it? 3. How does the communal impact of Achan's sin challenge us to consider the broader effects of our personal actions? 4. What steps can we take to ensure obedience to God's commands in our daily lives, especially when faced with temptation? 5. How can we apply the lessons from Achan's account to foster a culture of accountability and repentance within our communities? Connections to Other Scriptures Genesis 3The account of the fall of man, where Eve saw, coveted, and took the forbidden fruit, parallels Achan's actions. Exodus 20:17The commandment against coveting, which Achan violated, leading to his downfall. 1 Timothy 6:10The warning about the love of money being the root of all kinds of evil, which is evident in Achan's desire for wealth. James 1:14-15The process of temptation leading to sin and death, mirroring Achan's journey from desire to action to consequence. People Achan, Amorites, Canaanites, Carmi, Israelites, Joshua, Zabdi, Zarhites, Zerah, Zerahites, ZimriPlaces Ai, Beth-aven, Bethel, Jericho, Jordan River, Shebarim, Shinar, Valley of AchorTopics Babylon, Babylonia, Babylonian, Babylonish, Bar, Beautiful, Behold, Concealed, Coveted, Desire, Fair, Fifty, Garment, Gold, Golden, Goodly, Goods, Ground, Hid, Hidden, Hundred, Inside, Mantle, Mass, Middle, Midst, Overcome, Robe, Shekels, Shinar, Silver, Spoil, Spoils, Tent, Underneath, Wedge, Weighing, WeightDictionary of Bible Themes Joshua 7:21 1466 vision 4040 beauty 4363 silver 5149 eyes 5177 robes 5277 criminals 5591 treasure 5811 compromise 5812 concealment 5870 greed, condemnation 6134 coveting, prohibition 6249 temptation, universal 8302 love, abuse of 8410 decision-making, examples 8821 self-indulgence Joshua 7:1-26 6173 guilt, and God 8479 self-examination, examples Joshua 7:11-26 8716 dishonesty, examples Joshua 7:20-21 5413 money, attitudes 8718 disobedience 8810 riches, dangers Joshua 7:20-24 8780 materialism, and sin Joshua 7:21-23 5578 tents 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 7:21 NIVJoshua 7:21 NLTJoshua 7:21 ESVJoshua 7:21 NASBJoshua 7:21 KJV
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