Joshua 7:25
"Why have you brought this trouble upon us?" said Joshua. "Today the LORD will bring trouble upon you!" And all Israel stoned him to death. Then they stoned the others and burned their bodies.
Why have you brought this trouble upon us?
This phrase reflects the communal nature of sin and its consequences in ancient Israel. The Hebrew word for "trouble" here is "עָכַר" (akar), which means to disturb or bring calamity. Achan's sin of taking the devoted things brought divine displeasure upon the entire nation, illustrating the interconnectedness of the community. In a conservative Christian perspective, this serves as a reminder of the corporate nature of sin and the importance of accountability within the body of Christ.

Today the LORD will bring trouble upon you
The repetition of the word "trouble" (akar) emphasizes the seriousness of Achan's actions and the divine justice that follows. The LORD's response is immediate and decisive, underscoring His holiness and the necessity of purging sin from among His people. This reflects the biblical principle that God is just and will not tolerate sin within His covenant community. It serves as a sobering reminder of the consequences of disobedience and the need for repentance.

So all Israel stoned Achan with stones
The communal execution of Achan by stoning, a method prescribed in the Law for certain transgressions, highlights the gravity of his sin and the collective responsibility of the people to uphold God's commands. The Hebrew word for "stoned" is "סָקַל" (sakal), which indicates a form of capital punishment meant to remove evil from the community. This act of judgment serves as a deterrent against future disobedience and reinforces the seriousness with which God views sin.

and they burned them with fire after they had stoned them with stones
The burning of Achan and his possessions signifies complete destruction and purification. Fire, in biblical terms, often represents God's judgment and the purging of sin. The Hebrew word "שָׂרַף" (saraph) means to burn or consume, symbolizing the total eradication of the offense from Israel. This act serves as a powerful visual of the consequences of sin and the necessity of holiness among God's people. In a conservative Christian view, it underscores the call to live a life set apart, free from the entanglements of sin, and wholly devoted to God.

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 passage, executing God's judgment.

2. Achan
An Israelite who disobeyed God's command by taking forbidden items from Jericho, causing Israel to suffer defeat at Ai.

3. Israel
The nation chosen by God, collectively responsible for upholding God's covenant and laws. They participate in the execution of judgment upon Achan.

4. The LORD (Yahweh)
The covenant God of Israel, who demands holiness and obedience from His people. His justice is enacted through the events of this passage.

5. Stoning and Burning
The method of execution used for Achan and his family, signifying the severity of sin and the need for purification from evil within the community.
Teaching Points
The Seriousness of Sin
Achan's account illustrates that sin is not just a personal matter but affects the entire community. Sin must be dealt with decisively to maintain holiness.

Obedience to God
The passage underscores the importance of complete obedience to God's commands. Partial obedience or hidden sin can lead to severe consequences.

Communal Responsibility
The Israelites' involvement in Achan's punishment highlights the community's role in upholding God's standards and maintaining purity.

God's Justice and Mercy
While God's justice is evident in the punishment of Achan, His mercy is seen in the restoration of Israel's favor after the sin is addressed.

Repentance and Restoration
The account encourages believers to confess and repent of sin, trusting in God's willingness to restore and bless His people.
Bible Study Questions
1. How does Achan's sin affect the entire community of Israel, and what does this teach us about the communal impact of individual sin?

2. In what ways does the account of Achan parallel the account of Ananias and Sapphira in Acts 5, and what lessons can we draw from these parallels?

3. How can we apply the principle of communal responsibility in our own church or community settings today?

4. What steps can we take to ensure that we are living in obedience to God's commands, both individually and collectively?

5. How does understanding God's justice and mercy in this passage help us approach our own failures and the need for repentance?
Connections to Other Scriptures
Deuteronomy 13:10
This passage outlines the punishment for leading Israel into sin, emphasizing the communal responsibility to purge evil.

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

Acts 5:1-11
The account of Ananias and Sapphira, which similarly deals with deceit and the severe consequences of sin within the early church.
Achan's PunishmentT. W. M. Lund, M. A.Joshua 7:25-26
NemesisA. B. Mackay.Joshua 7:25-26
The Troubles of SinSketches of Four Hundred SermonsJoshua 7:25-26
The Troubling of AchanArthur Ritchie.Joshua 7:25-26
The Valley of AchorF. B. Meyer, B. A.Joshua 7:25-26
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
Bring, Brings, Burn, Burned, Cast, Cause, Death, Fire, Hast, Joshua, Rest, Stone, Stoned, Stones, Stoning, Trouble, Troubled
Dictionary of Bible Themes
Joshua 7:25

     4366   stones
     4826   fire
     5275   cremation
     5288   dead, the
     5485   punishment, legal aspects
     5493   retribution
     7346   death penalty
     8840   unfaithfulness, to God

Joshua 7:1-26

     6173   guilt, and God
     8479   self-examination, examples

Joshua 7:11-26

     8716   dishonesty, examples

Joshua 7:24-25

     1310   God, as judge
     6160   fathers, sin of

Joshua 7:24-26

     5682   family, significance

Joshua 7:25-26

     1025   God, anger of
     5865   gestures

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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