Joshua 7:22
So Joshua sent messengers who ran to the tent, and there it all was, hidden in his tent, with the silver underneath.
So Joshua sent messengers
In this phrase, we see the leadership and decisiveness of Joshua, the appointed leader of Israel after Moses. The Hebrew root for "sent" (שָׁלַח, shalach) implies a mission or commission, indicating that Joshua is acting with authority and purpose. This action reflects his obedience to God's commands and his role as a leader who takes initiative to address sin within the community. Historically, this moment is crucial as it demonstrates the seriousness with which the Israelites were to treat God's instructions, especially in the context of the covenant relationship.

who ran to the tent
The urgency of the messengers is captured in the word "ran" (רָץ, rats), suggesting the immediacy and importance of the task. This reflects the gravity of the situation, as the sin of Achan had brought defeat and disgrace upon Israel. The tent, a common dwelling in ancient Near Eastern nomadic culture, symbolizes the personal and private space where the hidden sin was concealed. This act of running underscores the need for swift action in dealing with sin, a principle that resonates throughout Scripture.

and there it was
This phrase marks the discovery of the hidden items, confirming the truth of God's revelation to Joshua. The Hebrew word for "there" (שָׁם, sham) emphasizes the certainty and reality of the situation. It serves as a pivotal moment where hidden sin is brought to light, illustrating the biblical truth that nothing is hidden from God's sight. This moment of revelation is a sobering reminder of the consequences of disobedience and the need for transparency before God.

hidden in his tent
The act of hiding (טָמַן, taman) signifies deceit and the attempt to conceal wrongdoing. In the biblical narrative, hidden sin often leads to broader consequences, affecting not just the individual but the community. The tent, as a personal space, represents the heart of Achan's rebellion against God's command. This serves as a metaphor for the hidden sins in our own lives that must be confessed and dealt with to restore fellowship with God.

with the silver underneath
The specific mention of "silver" (כֶּסֶף, keseph) highlights the material temptation that led to Achan's sin. Silver, a valuable commodity in ancient times, represents the allure of wealth and the material world. The placement "underneath" (תַּחַת, tachat) suggests an attempt to prioritize material gain over spiritual obedience. This detail serves as a cautionary tale about the dangers of covetousness and the need to prioritize God's commands over worldly desires. The narrative encourages believers to examine their own lives for hidden idols and to seek God's kingdom first.

Persons / Places / Events
1. Joshua
The leader of Israel after Moses, tasked with leading the Israelites into the Promised Land. He is a central figure in this account, demonstrating leadership and obedience to God's commands.

2. Messengers
Individuals sent by Joshua to verify the truth of Achan's confession. Their role is crucial in uncovering the hidden sin within the Israelite camp.

3. Achan
A member of the tribe of Judah who disobeyed God's command by taking forbidden items from Jericho, leading to Israel's defeat at Ai.

4. The Tent
Achan's dwelling place where he hid the stolen items. It symbolizes the hidden sin that affects the entire community.

5. The Silver
Part of the spoils that Achan took and hid, representing disobedience and the consequences of coveting what God has forbidden.
Teaching Points
The Consequences of Disobedience
Achan's account is a stark reminder that disobedience to God's commands can have severe consequences not only for the individual but for the entire community.

The Importance of Confession
Hidden sin can lead to greater harm. Confession and repentance are crucial steps in restoring one's relationship with God and the community.

Community Responsibility
The sin of one member can affect the whole community. This calls for vigilance and mutual accountability among believers.

God's Holiness and Justice
God's response to Achan's sin underscores His holiness and the seriousness with which He views sin. It serves as a call to live in reverence and obedience.

The Role of Leadership
Joshua's actions demonstrate the importance of godly leadership in addressing sin and guiding the community back to faithfulness.
Bible Study Questions
1. How does Achan's sin and its consequences illustrate the principle found in Numbers 32:23 about sin being exposed?

2. In what ways can hidden sin affect a community today, and how can we apply the lessons from Joshua 7 to prevent this?

3. Reflect on a time when you had to confess a wrongdoing. How did it impact your relationship with God and others?

4. How can we, as a community of believers, support one another in maintaining accountability and holiness?

5. What steps can you take to ensure that you are living in obedience to God's commands, and how can you encourage others to do the same?
Connections to Other Scriptures
Joshua 6:18-19
Provides the background command from God to the Israelites to abstain from taking any of the devoted things from Jericho, setting the stage for Achan's transgression.

Numbers 32:23
Highlights the principle that sin will eventually be exposed, reinforcing the account of Achan's hidden sin being uncovered.

Proverbs 28:13
Discusses the importance of confessing and renouncing sin to receive mercy, which contrasts with Achan's initial concealment.

1 Corinthians 5:6-7
Paul warns about the impact of sin within a community, similar to how Achan's sin affected all of Israel.
The Eye, the Heart, and the HandS. Martin.
People
Achan, Amorites, Canaanites, Carmi, Israelites, Joshua, Zabdi, Zarhites, Zerah, Zerahites, Zimri
Places
Ai, Beth-aven, Bethel, Jericho, Jordan River, Shebarim, Shinar, Valley of Achor
Topics
Behold, Concealed, Hid, Hidden, Joshua, Messengers, Quickly, Ran, Robe, Run, Secretly, Silver, Tent, Underneath
Dictionary of Bible Themes
Joshua 7:1-26

     6173   guilt, and God
     8479   self-examination, examples

Joshua 7:11-26

     8716   dishonesty, examples

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 Scripture

Whether 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

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