Joshua 7:24
Then Joshua, together with all Israel, took Achan son of Zerah, the silver, the cloak, the bar of gold, his sons and daughters, his oxen and donkeys and sheep, his tent, and everything else he owned, and brought them to the Valley of Achor.
Then Joshua, together with all Israel
This phrase emphasizes the unity and collective responsibility of the Israelite community. The Hebrew root for "together" (יַחְדָּו, yachad) signifies a communal action, underscoring the importance of corporate accountability in the eyes of God. Historically, Israel was a covenant community, and the sin of one affected all. This collective movement towards justice reflects the seriousness with which the community upheld God's commands.

took Achan son of Zerah
Achan's identification as "son of Zerah" roots him in a specific lineage, highlighting the personal nature of sin and its consequences. The Hebrew name "Achan" (עָכָן) is associated with trouble or disaster, foreshadowing the outcome of his actions. This personal identification serves as a reminder that sin is not abstract but involves real people and families.

the silver, the cloak, and the bar of gold
These items represent the spoils of war that Achan wrongfully took from Jericho, violating God's command. The Hebrew word for "silver" (כֶּסֶף, keseph) and "gold" (זָהָב, zahav) often symbolize wealth and temptation. The "cloak" (אַדֶּרֶת, adderet) may have been a luxurious garment, further illustrating the allure of material possessions. This highlights the biblical theme that covetousness leads to spiritual downfall.

his sons and daughters
The inclusion of Achan's family in the punishment reflects the communal nature of sin and its repercussions. In ancient Near Eastern culture, the family unit was seen as an extension of the individual, and thus they shared in both honor and shame. This serves as a sobering reminder of the far-reaching impact of sin beyond the individual.

his cattle, donkeys, and sheep
These animals represent Achan's wealth and livelihood. The Hebrew term for "cattle" (בָּקָר, baqar) and "sheep" (צֹאן, tson) are often used in the Old Testament to denote prosperity. The destruction of these assets signifies the totality of the judgment against Achan, illustrating that sin can lead to the loss of all earthly possessions.

his tent, and all that he had
The "tent" (אֹהֶל, ohel) symbolizes Achan's dwelling and personal space. In the nomadic culture of ancient Israel, the tent was a central aspect of life, representing one's home and security. The phrase "all that he had" underscores the complete eradication of Achan's legacy, serving as a stark warning of the consequences of disobedience to God.

and brought them up to the Valley of Achor
The "Valley of Achor" (עֵמֶק עָכוֹר, Emek Achor) means "Valley of Trouble," named after the events of this narrative. This geographical location becomes a symbol of judgment and serves as a physical reminder of the cost of sin. In a broader scriptural context, the Valley of Achor is later mentioned in prophetic literature as a place of hope and restoration (Hosea 2:15), illustrating God's redemptive power even in the midst of judgment.

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, executing God's judgment.

2. 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.

3. Zerah
Achan's father, mentioned to establish Achan's lineage within the tribe of Judah.

4. Valley of Achor
The location where Achan and his family were brought for judgment. The name "Achor" means "trouble" in Hebrew, symbolizing the consequences of Achan's sin.

5. Israel
The collective people of God, who are affected by Achan's sin and participate in the execution of justice.
Teaching Points
The Seriousness of Sin
Achan's account illustrates the severe consequences of disobedience to God. Sin affects not only the individual but the entire community.

Communal Responsibility
The involvement of all Israel in Achan's judgment underscores the collective responsibility to maintain holiness within the community.

The Cost of Disobedience
Achan's actions led to the loss of life and defeat for Israel. This teaches that disobedience to God can have far-reaching and devastating effects.

Repentance and Restoration
While Achan's account ends in judgment, it serves as a warning and a call to repentance, reminding believers of the need for confession and turning back to God.

God's Justice and Mercy
The event in the Valley of Achor is a demonstration of God's justice, but it also sets the stage for future restoration, as seen in Hosea 2:15, where the Valley of Achor becomes a door of hope.
Bible Study Questions
1. How does the account of Achan in Joshua 7:24 illustrate the communal impact of individual sin, and how can this understanding affect our actions within our own communities?

2. In what ways does the Valley of Achor serve as both a place of judgment and a symbol of hope in the broader biblical account?

3. How can we apply the principle of communal responsibility in our church or community today, especially in addressing sin and promoting holiness?

4. Reflect on a time when disobedience to God led to negative consequences in your life. How did you experience God's justice and mercy in that situation?

5. How does the account of Achan challenge us to examine our own lives for hidden sins, and what steps can we take to ensure we are living in obedience to God?
Connections to Other Scriptures
Deuteronomy 13:12-18
This passage outlines the procedure for dealing with idolatry and sin within Israel, emphasizing communal responsibility and purity.

1 Samuel 15:22-23
Highlights the importance of obedience over sacrifice, paralleling Achan's disobedience and its consequences.

Hebrews 12:1
Encourages believers to lay aside every weight and sin, similar to how Israel needed to remove the sin of Achan to move forward.
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
Achan, Achor, Ass, Asses, Bar, Belonged, Cattle, Cause, Daughters, Donkeys, Flock, Garment, Gold, Joshua, Mantle, Mass, Ox, Oxen, Robe, Sheep, Silver, Sons, Taketh, Tent, Valley, Wedge, Zerah
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 7:24-25

     1310   God, as judge
     5277   criminals
     5557   stoning
     6160   fathers, sin of

Joshua 7:24-26

     5682   family, significance

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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