Joshua 22:20

KJV

Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.

KJV (with Strong's)

Did not Achan {H5912} the son {H1121} of Zerah {H2226} commit {H4603} a trespass {H4604} in the accursed thing {H2764}, and wrath {H7110} fell {H1961} on all the congregation {H5712} of Israel {H3478}? and that man {H376} perished {H1478} not alone {H259} in his iniquity {H5771}.

Complete Jewish Bible

Didn't Achan the son of Zerach commit a sin in regard to things set aside for destruction, and God's anger fell on the whole community of Isra'el? He was not the only one who died for his crime.'"

Berean Standard Bible

Was not Achan son of Zerah unfaithful regarding what was set apart for destruction, bringing wrath upon the whole congregation of Israel? Yet it was not only Achan who perished because of his sin!’”

American Standard Version

Did not Achan the son of Zerah commit a trespass in the devoted thing, and wrath fell upon all the congregation of Israel? and that man perished not alone in his iniquity.

Commentary

### SUMMARY
Joshua 22:20 presents a powerful rhetorical question posed by Phinehas to the Transjordanian tribes, serving as a stark and urgent reminder of the devastating corporate consequences that can arise from individual sin. It specifically references Achan's egregious transgression involving the "accursed thing," which provoked divine wrath upon the entire congregation of Israel, demonstrating unequivocally that one man's iniquity could lead to widespread suffering, defeat, and even death, not solely for the perpetrator but for the whole community. This historical precedent underscores the critical and enduring importance of covenant faithfulness, communal purity, and collective accountability for the spiritual and physical well-being of God's people.

### CONTEXT
* **Literary Context:** Joshua 22:20 is situated within a high-stakes confrontation between the Cisjordanian (western) and Transjordanian (eastern) tribes of Israel. Following the successful conquest of Canaan, the tribes of Reuben, Gad, and half-Manasseh were returning to their allotted inheritance east of the Jordan River. Their construction of a large, conspicuous altar near the Jordan was immediately perceived by the western tribes as a grave act of apostasy or rebellion against the Lord, threatening the sacred unity of Israel and their covenant relationship with God. The Law of Moses commanded exclusive worship of Yahweh at a single, designated central sanctuary, initially the tabernacle in Shiloh. Phinehas, the son of Eleazar the high priest, along with ten princes, was dispatched to confront them. His impassioned speech, commencing in [Joshua 22:16](/joshua/22-16 "Joshua 22:16 - Phinehas's Rebuke to the Transjordanian Tribes"), strategically appeals to recent, painful instances of Israel's unfaithfulness and the severe, communal consequences that followed. The specific reference to Achan's sin in [Joshua chapter 7](/joshua/7 "Joshua 7 - Achan's Sin and Its Consequences") is a powerful rhetorical device, designed to impress upon the Transjordanian tribes the profound gravity of their perceived transgression and the very real potential for swift and devastating corporate judgment.
* **Historical & Cultural Context:** The historical backdrop is the immediate post-conquest period, during the nascent stages of Israel's settlement in the Promised Land. The nation of Israel was understood not merely as a collection of individuals but as a singular, unified, covenantal entity, bound to Yahweh by a solemn agreement established at Mount Sinai. This covenant mandated exclusive worship of Yahweh and adherence to His laws, with the tabernacle serving as the central locus of worship and divine presence. Building an unauthorized altar was a direct challenge to this covenantal structure, potentially signaling a move towards idolatry, a schism in the unified worship of God, or an attempt to establish an independent cultus. The concept of corporate solidarity was deeply ingrained in Israelite thought and jurisprudence; the actions of an individual, particularly in matters of covenant fidelity or defilement, could have profound and far-reaching repercussions for the entire community. The `cherem` (accursed thing) was a specific cultural-religious concept integral to holy war, where spoils of war were either utterly destroyed or consecrated exclusively to God; violating this divine command was considered a profound sacrilege, directly affronting God's holiness and sovereignty.
* **Key Themes:** The verse powerfully highlights several core theological and narrative themes crucial to understanding Israel's covenant relationship with God. First, **Corporate Responsibility and Solidarity** is paramount, demonstrating unequivocally that individual sin, particularly against God's explicit commands, can bring devastating consequences upon the entire community. This was vividly illustrated by Israel's humiliating defeat at Ai and the death of thirty-six men due to Achan's sin, as detailed in [Joshua 7:5](/joshua/7-5 "Joshua 7:5 - Israel's Defeat at Ai"). Second, the **Severity of Sin against God's Holiness** is profoundly emphasized, especially concerning the "accursed thing" (`cherem`), which was divinely set apart for God's exclusive use or utter destruction. Transgressing this command was not merely an act of theft but a profound act of faithlessness (`ma'al`) against God's holiness and covenant, incurring severe divine displeasure. Third, the passage underscores the vital importance of **Learning from History**, as the wise leaders of Israel strategically employ a recent, painful historical event to caution against potential future transgressions, illustrating the enduring and instructive lessons derived from God's past judgments. Finally, the overarching concern driving Phinehas's confrontation is the **Preservation of Covenant Faithfulness and Unity**, as the Cisjordanian tribes genuinely feared that the unauthorized altar would inevitably lead to widespread apostasy and divine wrath, thereby jeopardizing the very foundation of their national identity and the divine protection promised through their obedience to the covenant, as warned in [Deuteronomy 28:15](/deuteronomy/28-15 "Deuteronomy 28:15 - Curses for Disobedience").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Achan (Hebrew, _'Akan'_):** From an unused root meaning to trouble; troublesome; Akan, an Israelite. This individual, from the tribe of Judah, became infamous for his act of disobedience at Jericho. His name, possibly derived from a root meaning "trouble," became a poignant symbol of the calamity and divine judgment he brought upon the entire Israelite community. His deliberate act of taking devoted items from Jericho directly violated God's explicit command, leading to Israel's defeat at Ai and his subsequent execution along with his family.
* **trespass (Hebrew, _maʻal'_):** From mâʻal; treachery, i.e. sin; falsehood, grievously, sore, transgression, trespass, [idiom] very. This term signifies an act of unfaithfulness, a breach of trust, or a profound sacrilege against God. It is far more than a simple sin; it implies a deliberate violation of a sacred duty or covenant obligation, particularly in dealing with holy things or God's property. Achan's `maʻal` was not merely theft, but a profound betrayal of Israel's covenant with God, treating what God had declared `cherem` as common plunder.
* **accursed thing (Hebrew, _chêrem'_):** Or (Zechariah 14:11) חֶרֶם; from חָרָם; physical (as shutting in) a net (either literally or figuratively); usually a doomed object; abstractly extermination; (ac-) curse(-d, -d thing), dedicated thing, things which should have been utterly destroyed, (appointed to) utter destruction, devoted (thing), net. This refers to something "devoted" or "set apart" for utter destruction or for exclusive dedication to God, often in the context of holy war. Items under `cherem` were considered taboo for human possession, and to take or appropriate them was a profound violation of God's holiness and a direct affront to His sovereignty, incurring severe divine judgment.

#### Verse Breakdown
* **"Did not Achan the son of Zerah commit a trespass in the accursed thing":** This is a powerful **rhetorical question**, designed not to elicit information but to make an undeniable point and evoke a shared memory. Phinehas reminds the Transjordanian tribes of a recent, painful, and well-known historical event where Achan's deliberate act of sacrilege—taking items from Jericho that God had declared `cherem`—was a profound breach of covenant faithfulness. The question implies that the Transjordanian tribes should already know and remember this, and thus understand the inherent gravity of their own perceived transgression in building the altar.
* **"and wrath fell on all the congregation of Israel?":** This clause highlights the severe and inescapable **corporate consequence** of Achan's individual sin. God's "wrath" (divine judgment and displeasure) was not confined to Achan alone but extended to the entire community of Israel. This was powerfully evidenced by Israel's inexplicable defeat at Ai, where thirty-six men died, and the subsequent distress, fear, and temporary withdrawal of God's favor that gripped the entire nation until the sin was identified and purged. This demonstrates the profound principle of corporate solidarity and accountability within the covenant community.
* **"and that man perished not alone in his iniquity."**: This final clause underscores the far-reaching and devastating impact of Achan's sin. His "perishing" (his death by stoning, along with his family and possessions) was a direct and just consequence of his "iniquity" (moral crookedness, guilt, and the punishment due to it). The phrase "not alone" is a powerful **litotes**, subtly emphasizing that the repercussions extended far beyond Achan himself, affecting the entire congregation through defeat, loss of life, and the temporary withdrawal of God's blessing, until the sin was decisively dealt with and purged from the community.

#### Literary Devices
Joshua 22:20 employs several powerful literary devices to convey its urgent message. The most prominent is the **Rhetorical Question**, "Did not Achan...?" which is used to emphasize a well-known historical fact and its undeniable implications, compelling the audience to acknowledge the truth without needing an explicit answer. This serves as a strong persuasive tool, forcing the Transjordanian tribes to confront the potential repercussions of their actions. The verse also utilizes **Allusion**, directly referencing the well-known and traumatic narrative of Achan's sin from [Joshua chapter 7](/joshua/7 "Joshua 7 - Achan's Sin and Its Consequences"), assuming the audience's familiarity with the intricate details and devastating consequences. This specific allusion functions as an **Exemplum**, providing a concrete historical example to illustrate a profound moral and theological principle—in this case, the devastating corporate consequences of individual sin and unfaithfulness. Furthermore, the phrasing contains an element of **Litotes** (understatement for rhetorical effect) in "perished not alone," which subtly but powerfully emphasizes the extensive and communal nature of the judgment, implying that many *did* suffer and perish alongside him in various ways, highlighting the widespread impact of Achan's transgression.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 22:20 profoundly illustrates the theological principle of corporate solidarity and accountability within the covenant community of Israel. God viewed Israel as a unified, holy entity, and therefore, the sin of an individual, particularly one involving a direct breach of covenant like Achan's, could defile the entire nation and provoke divine wrath upon all. This concept underscores God's absolute holiness, His demand for purity within His people, and the interconnectedness of all members within the covenant body. It teaches that sin is never merely a private affair but carries communal ramifications, emphasizing the collective responsibility to maintain covenant faithfulness and spiritual integrity. The historical example serves as a perpetual, sobering warning against complacency in sin and a fervent call to vigilance in preserving the spiritual health and purity of the community. It highlights that God's judgment, while just, is also a purifying act intended to restore His people to a right relationship with Him.

* [Joshua 7:1](/joshua/7-1 "Achan's Sin Introduced")
* [Deuteronomy 29:18](/deuteronomy/29-18-21 "Corporate Consequences of Idolatry and Disobedience")
* [1 Corinthians 10:6](/1_corinthians/10-6 "Warnings from Israel's History for Believers")

### REFLECTION AND APPLICATION
Joshua 22:20 offers profound and enduring lessons for believers today, reminding us that while we live under the glorious grace of the New Covenant, the principle of interconnectedness within the body of Christ remains vitally important. Our individual choices and actions, whether in faithfulness or disobedience, can have ripple effects that extend far beyond ourselves, impacting our families, local churches, and the broader Christian community. This truth calls for a deep sense of personal accountability, integrity, and spiritual vigilance, recognizing that our walk with God contributes significantly to the collective witness, spiritual health, and purity of the church. It also underscores the profound seriousness of sin in God's eyes, prompting us to cultivate a holy fear of the Lord and a commitment to genuine repentance and confession when we fall short. Just as the Israelites were quick to address a perceived threat to their covenant purity, so too should Christian communities be vigilant against spiritual drift, compromise, and unconfessed sin, and be willing to engage in loving, biblical correction and restoration, ensuring the purity and effective testimony of the church for God's glory in the world.

#### Questions for Reflection
* **In what specific ways might my personal choices and actions, even those I consider private, impact the spiritual well-being and corporate witness of my family or church community?**
* **How does the story of Achan challenge my understanding of the seriousness of sin, especially "hidden" or unconfessed sin, and its potential for communal consequences?**
* **What historical examples, either biblical or from church history, can serve as a warning or encouragement for our community today, similar to how Achan's sin served as a stark reminder for Israel?**
* **How can we, as a community of faith, foster an environment of both profound grace and biblical accountability, where sin is addressed with love and truth for the holistic health and purity of the entire body of Christ?**

### FAQ
**What exactly was the "accursed thing" (cherem) that Achan took?**

Answer: The "accursed thing" (Hebrew: `cherem`) refers to items from Jericho that God had commanded to be utterly destroyed or consecrated exclusively to His treasury, not to be taken as plunder by the Israelites. Specifically, Achan confessed to taking a beautiful Babylonian garment, two hundred shekels of silver, and a wedge of gold weighing fifty shekels (cf. [Joshua 7:21](/joshua/7-21 "Joshua 7:21 - Achan's Confession")). These items were considered "devoted" to God, meaning they were set apart from common use, and to appropriate them was a profound act of sacrilege against God's holiness and His specific command (cf. [Joshua 6:18](/joshua/6-18 "Joshua 6:18 - Command Regarding the Accursed Things")).

**Why did God's wrath fall on *all* the congregation of Israel for Achan's individual sin?**

Answer: God's wrath fell on all Israel because, in the Old Covenant, Israel was considered a single, corporate entity, a "holy nation" (cf. [Exodus 19:6](/exodus/19-6 "Exodus 19:6 - Israel as a Holy Nation")). Achan's sin was not merely a private transgression; it was a breach of the covenant by a member of the covenant community, which defiled the entire body and brought corporate guilt. God's absolute holiness demanded that sin within His people be dealt with immediately and decisively, and until it was purged, the entire nation remained under His displeasure, as powerfully evidenced by their humiliating defeat at Ai (cf. [Joshua 7:5](/joshua/7-5 "Joshua 7:5 - Israel's Defeat at Ai")). This profound principle demonstrates the deep interconnectedness and solidarity within the covenant people, where the actions of one could profoundly affect the well-being and standing of all before God.

### CHRIST-CENTERED FULFILLMENT
Joshua 22:20, with its stark portrayal of corporate judgment due to individual sin, powerfully foreshadows the ultimate and perfect solution to humanity's universal corporate plight found exclusively in Jesus Christ. Achan's sin brought a devastating curse upon Israel, leading to communal death and defeat, vividly illustrating the pervasive, defiling, and destructive nature of sin that affects all humanity. Yet, in the New Covenant, we witness a radical and glorious reversal: Jesus Christ, the spotless Lamb of God, became the ultimate "accursed thing" for us. He bore the full weight of humanity's collective sin and the righteous wrath of God on the cross, becoming a curse in our place so that we might be completely redeemed from the curse of the law and receive the blessing of Abraham (cf. [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Became a Curse for Us")). Just as Achan's sin brought corporate death and separation from God's favor, Christ's perfect obedience and sacrificial death brought corporate life, justification, and righteousness to all who believe (cf. [Romans 5:18-19](/romans/5-18-19 "Romans 5:18-19 - Adam's Disobedience and Christ's Obedience")). He, "who knew no sin, became sin for us, so that in him we might become the righteousness of God" (cf. [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Made Sin for Us")). In Christ, the principle of corporate solidarity is transformed and perfected; individual believers are now united as one body in Him (cf. [1 Corinthians 12:27](/1_corinthians/12-27 "1 Corinthians 12:27 - You are the Body of Christ")), and His perfect righteousness is imputed to all who are in Him, thereby fulfilling the deepest need for a holy, undefiled, and reconciled people before a holy God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joshua 7:1

¶ 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.

Joshua 7:5

And the men of Ai smote of them about thirty and six men: for they chased them [from] before the gate [even] unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.

Joshua 7:18

And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.

Joshua 7:24

And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.

1 Corinthians 10:6

¶ Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

2 Peter 2:6

And turning the cities of Sodom and Gomorrha into ashes condemned [them] with an overthrow, making [them] an ensample unto those that after should live ungodly;

Jude 1:5

I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.