Joshua 7:1

KJV

¶ 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.

KJV (with Strong's)

But the children {H1121} of Israel {H3478} committed {H4603} a trespass {H4604} in the accursed thing {H2764}: for Achan {H5912}, the son {H1121} of Carmi {H3756}, the son {H1121} of Zabdi {H2067}, the son {H1121} of Zerah {H2226}, of the tribe {H4294} of Judah {H3063}, took {H3947} of the accursed thing {H2764}: and the anger {H639} of the LORD {H3068} was kindled {H2734} against the children {H1121} of Israel {H3478}.

Complete Jewish Bible

But the people of Isra'el misappropriated some of the goods set aside to be destroyed; for 'Akhan, the son of Karmi, the son of Zavdi, the son of Zerach, of the tribe of Y'hudah, took some of the things reserved for destruction. In consequence, the anger of ADONAI blazed up against the people of Isra'el.

Berean Standard Bible

The Israelites, however, acted unfaithfully regarding the things devoted to destruction. Achan son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of what was set apart. So the anger of the LORD burned against the Israelites.

American Standard Version

But the children of Israel committed a trespass in the devoted thing; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the devoted thing: and the anger of Jehovah was kindled against the children of Israel.

Commentary

### SUMMARY
Joshua 7:1 marks a somber pivot in the narrative of Israel's conquest of Canaan, immediately following their miraculous victory at Jericho. This verse reveals that despite the collective triumph, a single act of disobedience by Achan, from the tribe of Judah, in taking from the "accursed thing" (Hebrew: *cherem*), brought severe consequences upon the entire nation. It highlights the profound interconnectedness of the covenant community and the immediate, severe displeasure of the LORD, setting the stage for Israel's subsequent defeat and the painful resolution required to restore their relationship with God.

### CONTEXT
* **Literary Context:** Joshua 7:1 abruptly shifts the tone from the triumphant climax of [Joshua 6](/joshua/6 "Joshua 6 - The Fall of Jericho"), where the walls of Jericho miraculously collapsed and Israel achieved a decisive victory under divine instruction. The preceding chapter meticulously details God's specific commands regarding the spoils of Jericho: all silver, gold, bronze, and iron vessels were to be consecrated to the LORD's treasury, while everything else, including the city itself and its inhabitants, was to be utterly destroyed as *cherem* (devoted to destruction). A strict prohibition against taking any of the accursed things for personal gain was explicitly stated in [Joshua 6:18](/joshua/6-18 "Joshua 6:18 - Warning against the accursed thing"), with a dire warning that such an act would bring a curse upon Israel. Therefore, [Joshua 7:1](/joshua/7-1 "Joshua 7:1 - Achan's Sin") serves as a direct and immediate consequence of the violation of these commands, disrupting the momentum of the conquest and revealing a hidden sin that would undermine Israel's corporate standing before God.
* **Historical & Cultural Context:** The concept of *cherem* (חרם), often translated as "accursed thing" or "devoted thing," is central to understanding this passage. In ancient Near Eastern holy war, *cherem* referred to something irrevocably set apart for God, often for complete destruction, as an act of worship or judgment. For Israel, it signified that certain spoils of war were not to be plundered for personal enrichment but were either to be utterly destroyed or consecrated to the sanctuary, demonstrating God's absolute sovereignty over the land and its inhabitants, and preventing the adoption of pagan practices. Jericho, as the "firstfruits" of the conquest, was entirely *cherem*, symbolizing God's claim over all the land. Achan's act was not merely theft but a sacrilege, a direct affront to God's holiness and a violation of the covenant, which was understood as a binding legal and spiritual agreement between God and Israel. The communal consequences of individual sin were also a recognized principle in ancient Israel, where the corporate identity of the nation meant that the actions of one could affect the well-being of all.
* **Key Themes:** This verse introduces and powerfully illustrates several key themes prevalent in the book of Joshua and the broader Old Testament. Firstly, it underscores the **seriousness of obedience** to God's commands. Even after a great miracle, a single act of disobedience brings immediate and devastating consequences, demonstrating that God's covenant is conditional upon faithfulness. Secondly, it highlights the principle of **corporate responsibility** or solidarity within the covenant community. Achan's individual sin is attributed to "the children of Israel," and God's anger is kindled against the entire nation, leading to their subsequent defeat at Ai, as detailed in [Joshua 7:5](/joshua/7-5 "Joshua 7:5 - Defeat at Ai"). This emphasizes the interconnectedness of God's people and the impact of individual actions on the collective. Thirdly, it reveals the **holiness of God** and His intolerance for sin, particularly sacrilege. The "accursed thing" was a direct affront to God's holiness, and His swift and severe response underscores His righteous character and the necessity of purity within His people. This theme resonates with earlier accounts of divine judgment, such as Nadab and Abihu's unauthorized fire in [Leviticus 10:1-2](/leviticus/10-1 "Leviticus 10:1-2 - Nadab and Abihu's Sin").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Trespass (Hebrew, _ma'al'_):** This term signifies an act of unfaithfulness or treachery, especially against God or sacred things. It's more than just a simple sin; it implies a violation of trust or a breach of covenant duty, often involving sacrilege or misappropriation of something holy. In a legal sense, it refers to a violation of trust in matters relating to God's property or rights. Achan's act was a *ma'al* because he took what was devoted to God, thereby defrauding God and defiling the community.
* **Accursed Thing (Hebrew, _cherem'_):** As discussed, *cherem* refers to something irrevocably devoted to God, often for destruction as an act of judgment or consecration. It means "set apart," "forbidden," or "under a ban." To take from the *cherem* was to steal from God, to violate His explicit command, and to bring the divine curse upon oneself and, in this corporate context, upon the entire community. It was an act of profound disrespect for God's holiness and His sovereign claim.
* **Kindled (Hebrew, _charah'_):** This verb literally means "to burn" or "to be hot," and is frequently used metaphorically to describe intense anger or indignation, particularly God's righteous wrath. The immediate kindling of the LORD's anger signifies the gravity of Achan's sin and God's swift, uncompromising response to covenant unfaithfulness. It highlights that God's anger is not capricious but a just and holy reaction to sin that threatens the purity and well-being of His covenant people.

#### Verse Breakdown
* **"But the children of Israel committed a trespass in the accursed thing":** This opening clause immediately establishes the central conflict and the corporate nature of the problem. Although only one individual (Achan) committed the act, the sin is attributed to the entire "children of Israel." This underscores the principle of corporate solidarity within the covenant community, where the actions of one member could affect the spiritual standing and consequences for the whole group. The "trespass" (*ma'al*) indicates a profound breach of trust and covenant fidelity, specifically concerning the "accursed thing" (*cherem*), which was explicitly forbidden.
* **"for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing":** This explanatory clause identifies the specific individual responsible for the trespass and provides his full lineage, emphasizing his identity within the covenant community and the tribe of Judah, a prominent tribe. The detailing of his lineage highlights that this was not an anonymous act but one with a specific perpetrator whose identity was known to God, even if hidden from men. "Took of the accursed thing" is the precise act of disobedience, violating the divine command given in [Joshua 6:18-19](/joshua/6-18 "Joshua 6:18-19 - The Ban on Jericho's Spoils").
* **"and the anger of the LORD was kindled against the children of Israel."** This concluding clause states the immediate and severe consequence of the trespass. God's "anger... was kindled" (*charah*), indicating a righteous and intense displeasure. Crucially, this anger is directed not just at Achan but "against the children of Israel," reinforcing the theme of corporate responsibility. This divine wrath signifies a disruption of the covenant relationship and foreshadows the negative repercussions that the entire nation will face, including their subsequent defeat at Ai.

#### Literary Devices
The verse employs several impactful literary devices. **Juxtaposition** is evident in the stark contrast between the glorious victory at Jericho in [Joshua 6](/joshua/6 "Joshua 6 - The Fall of Jericho") and the immediate revelation of sin and divine anger in [Joshua 7:1](/joshua/7-1 "Joshua 7:1 - Achan's Sin"), creating a dramatic shift in narrative tone and highlighting the fragility of blessing in the face of disobedience. **Foreshadowing** is present as the "kindled anger of the LORD" immediately signals impending judgment and difficulty for Israel, setting the stage for their defeat at Ai and the subsequent investigation. The detailed **genealogy** of Achan (son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah) serves as a literary device to personalize the sin, making it concrete and attributable, while simultaneously emphasizing that even a prominent lineage cannot shield one from the consequences of sin. Finally, the use of **corporate attribution** ("the children of Israel committed a trespass") for an individual's sin is a powerful rhetorical device that emphasizes the theological concept of Israel's unity and shared covenant destiny, where the actions of one member can have profound collective repercussions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 7:1 serves as a profound theological statement on the nature of sin, divine holiness, and corporate responsibility within God's covenant people. It demonstrates that God's commands are not arbitrary but are intrinsically linked to His holy character and the well-being of His people. Achan's sin, though seemingly individual, violated the sacred trust of the covenant and defiled the entire community, provoking God's righteous anger. This incident underscores that hidden sin is never truly hidden from God and that unconfessed or unaddressed sin can hinder the spiritual progress and blessing of an entire group, whether a family, a church, or a nation. God's immediate response highlights His intolerance for anything that compromises His holiness or the purity of His people.
* [Deuteronomy 29:18-21](/deuteronomy/29-18 "Deuteronomy 29:18-21 - Warning against Secret Sin")
* [1 Corinthians 5:6](/1_corinthians/5-6 "1 Corinthians 5:6 - Leaven of Sin")
* [Romans 5:12](/romans/5-12 "Romans 5:12 - Sin through Adam")

### REFLECTION AND APPLICATION
Joshua 7:1 offers timeless lessons for believers today, reminding us that the principles of God's holiness and the interconnectedness of His people remain vital. Achan's story serves as a stark warning: hidden sin, even when seemingly insignificant or private, has far-reaching consequences that can hinder not only our individual spiritual walk but also the collective progress and blessing of the community we belong to. It compels us to cultivate a radical honesty before God, knowing that "nothing in all creation is hidden from God’s sight" ([Hebrews 4:13](/hebrews/4-13 "Hebrews 4:13 - God's All-Seeing Eye")). Furthermore, this passage challenges our often individualistic understanding of faith, urging us to recognize our corporate responsibility within the body of Christ. Our choices, whether obedient or disobedient, can impact the spiritual vitality and effectiveness of our families, churches, and ministries. Therefore, we are called to vigilance, integrity, and a deep commitment to obedience, not just for our own sake, but for the sake of the entire community of faith, ensuring that nothing stands between us and God's favor.

#### Questions for Reflection
* **In what ways might unconfessed or hidden sin in my own life be impacting my spiritual walk or the community around me?**
* **How does the concept of corporate responsibility in Joshua 7:1 challenge my understanding of individual faith and its broader implications?**
* **What "accursed things" (i.e., forbidden practices, covetous desires, or worldly attachments) might I need to identify and remove from my life to ensure full obedience to God?**

### FAQ
**What was the "accursed thing" and why was taking it so serious?**

Answer: The "accursed thing" translates the Hebrew term *cherem* (חרם), which refers to something irrevocably devoted to God. In the context of the conquest of Jericho, God commanded that all inhabitants and most of the spoils (except certain metals for the treasury) be utterly destroyed. This was not merely a military strategy but a theological act, signifying God's judgment on the pagan inhabitants and preventing Israel from adopting their idolatrous practices or enriching themselves from what God had designated as His own. Taking from the *cherem* was therefore not just theft, but a sacrilege—a direct defiance of God's explicit command, a violation of His holiness, and an act of stealing from God Himself. It was a profound breach of the covenant, which brought a curse upon the entire community, as seen in [Joshua 6:18](/joshua/6-18 "Joshua 6:18 - Warning against the accursed thing").

### CHRIST-CENTERED FULFILLMENT
While Achan's sin brought a curse upon Israel, the broader biblical narrative points to Christ as the ultimate fulfillment of God's righteous judgment and the source of true cleansing for His people. Achan's act of taking the accursed thing resulted in Israel being "accursed" and suffering defeat, highlighting humanity's inability to perfectly obey God's holy law. However, the New Testament reveals that Jesus Christ became "a curse for us" ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ became a curse for us")), bearing the full weight of God's wrath against sin on the cross. Where Achan's covetousness brought death, Christ's perfect obedience, even to death, brought life and righteousness to all who believe ([Romans 5:19](/romans/5-19 "Romans 5:19 - Obedience of Christ")). He is the true Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), providing atonement not just for individual transgressions but also for the corporate sin that often afflicts the community of faith. Through His sacrifice, the "accursed thing" of human sin is dealt with, and believers are reconciled to a holy God, enabling them to truly inherit the spiritual promises of God's kingdom, far greater than the earthly Promised Land.

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 22:20

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.

1 Chronicles 2:6

And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all.

1 Chronicles 2:7

And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed.

Ecclesiastes 9:18

Wisdom [is] better than weapons of war: but one sinner destroyeth much good.

Joshua 22:18

But that ye must turn away this day from following the LORD? and it will be, [seeing] ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.

Joshua 7:20

And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:

Joshua 7:21

When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they [are] hid in the earth in the midst of my tent, and the silver under it.