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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 7:16–26. His three-level outline is real structure in the source text, so it is rendered as structure.
We have in these verses,
I.The discovery of Achan by the lot, which proved a perfect lot, though it proceeded gradually.
Though we may suppose that Joshua slept the better, and with more ease and satisfaction, when he knew the worst of the disease of that body of which, under God, he was the head, and was put into a certain method of cure, yet he rose up early in the morning (Jos 7:16), so much was his heart upon it, to put away the accursed thing. We have found Joshua upon other occasions an early riser; here it shows his zeal and vehement desire to see Israel restored to the divine favour. In the scrutiny observe,
1.That the guilty tribe was that of Judah, which was, and was to be, of all the tribes, the most honourable and illustrious; this was an alloy to their dignity, and might serve as a check to their pride: many there were who were its glories, but here was one that was its reproach. Let not the best families think it strange if there be those found in them, and descending from them, that prove their grief and shame. Judah was to have the first and largest lot in Canaan; the more inexcusable is one of that tribe it, not content to wait for his own share, he break in upon God's property. The Jews' tradition is that when the tribe of Judah was taken the valiant men of that tribe drew their swords, and professed they would not sheathe them again till they saw the criminal punished and themselves cleared who knew their own innocency.
2.That the guilty person was at length fastened upon, and the language of the lot was, Thou art the man, v. 18. It was strange that Achan, being conscious to himself of guilt, when he saw the lot come nearer and nearer to him, had not either the wit to make an escape or the grace to make a confession; but his heart was hardened through the deceitfulness of sin, and it proved to be to his own destruction. We may well imagine how his countenance changed, and what horror and confusion seized him when he was singled out as the delinquent, when the eyes of all Israel were fastened upon him, and every one was ready to say, Have we found thee, O our enemy? See here,
(1.)The folly of those that promise themselves secrecy in sin: the righteous God has many ways of bringing to light the hidden works of darkness, and so bringing to shame and ruin those that continue their fellowship with those unfruitful works. A bird of the air, when God pleases, shall carry the voice, Ecc 10:20. See Psa 94:7, etc.
(2.)How much it is our concern, when God is contending with us, to find out what the cause of action is, what the particular sin is, that, like Achan, troubles our camp. We must thus examine ourselves and carefully review the records of conscience, that we may find out the accursed thing, and pray earnestly with holy Job, Lord, show me wherefore thou contendest with me. Discover the traitor and he shall be no longer harboured.
II.His arraignment and examination, Jos 7:19.
Joshua sits judge, and, though abundantly satisfied of his guilt by the determination of the lot, yet urges him to make a penitent confession, that his soul might be saved by it in the other world, though he could not give him any encouragement to hope that he should save his life by it. Observe,
1.How He accosts him with the greatest mildness and tenderness that could be, like a true disciple of Moses. He might justly have called him "thief," and "rebel," "Raca," and "thou fool," but he call him "son;" he might have adjured him to confess, as the high priest did our blessed Saviour, or threatened him with the torture to extort a confession, but for love's sake he rather beseeches him: I pray thee make confession. This is an example to all not to insult over those that are in misery, though they have brought themselves into it by their own wickedness, but to treat even offenders with the spirit of meekness, not knowing, what we ourselves should have been and done if God had put us into the hands of our own counsels. It is likewise an example to magistrates, in executing justice, to govern their own passions with a strict and prudent hand, and never suffer themselves to be transported by them into any indecencies of behaviour or language, no, not towards those that have given the greatest provocations. The wrath of man worketh not the righteousness of God. Let them remember the judgment is God's, who is Lord of his anger. This is the likeliest method of bringing offenders to repentance.
2.What he wishes him to do, to confess the fact, to confess it to God, the party offended by the crime; Joshua was to him in god's stead, so that in confessing to him he confessed to God. Hereby he would satisfy Joshua and the congregation concerning that which was laid to his charge; his confession would also be an evidence of his repentance, and a warning to others to take heed of sinning after the similitude of his transgression: but that which Joshua aims at herein is that God might be honoured by it, as the Lord, the God of infinite knowledge and power, from whom no secrets are hid; and as the God of Israel, who, as he does particularly resent affronts given to his Israel, so he does the affronts given him by Israel. Note, In confessing sin, as we take shame to ourselves, so we give glory to God as righteous God, owning him justly displeased with us, and as a good God, who will not improve our confessions as evidences against us, but is faithful and just to forgive when we are brought to own that he would be faithful and just if he should punish. By sin we have injured God in his honour. Christ by his death has made satisfaction for the injury; but it is required that we by repentance show our good will to his honour, and, as far as in us lies, give glory to him. Bishop Patrick quotes the Samaritan chronicle, making Joshua to say here to Achan, Lift up thy eyes to the king of heaven and earth, and acknowledge that nothing can be hidden from him who knoweth the greatest secrets.
III.His confession, which now at last, when he saw it was to no purpose to conceal his crime, was free and ingenuous enough, Jos 7:20, Jos 7:21. Here is,
1.A penitent acknowledgment of fault. "Indeed I have sinned; what I am charged with is too true to be denied and too bad to be excused. I own it, I lament it; the Lord is righteous in bringing it to light, for indeed I have sinned." This is the language of a penitent that is sick of his, and whose conscience is loaded with it. "I have nothing to accuse any one else of, but a great deal to say against myself; it is with me that the accursed thing is found; I am the man who has perverted that which was right and it profited me not." And that wherewith he aggravates the sin is that it was committed against the Lord God of Israel. He was himself an Israelite, a sharer with the rest of that exalted nation in their privileges, so that, in offending the God of Israel, he offended his own God, which laid him under the guilt of the basest treachery and ingratitude imaginable.
2.A particular narrative of the fact: Thus and thus have I done. God had told Joshua in general that a part of the devoted things was alienated, but is to him to draw from Achan an account of the particulars; for, one way or other, God will make sinners' own tongues to fall upon them (Psa 64:8); if ever he bring them to repentance, they will be their own accusers, and their awakened consciences will be instead of a thousand witnesses. Note, It becomes penitents, in the confession of their sins to God, to be very particular; not only, "I have sinned," but, "In this and that instance I have sinned," reflecting with regret upon all the steps that led to the sin and all the circumstances that aggravated it and made it exceedingly sinful: thus and thus have I done. He confesses,
(1.)To the things taken. In plundering a house in Jericho he found a goodly Babylonish garment; the word signifies a robe, such as princes wore when they appeared in state, probably it belonged to the King of Jericho; it was far fetched, as we translate it, from Babylon. A garment of divers colours, so some render it. Whatever it was, in his eyes it made a very glorious show. "A thousand pities" (thinks Achan) "that it should be burnt; then it will do nobody any good; if I take it for myself, it will serve me many a year for my best garment." Under these pretences, he makes bold with this first, and things it no harm to save it from the fire; but, his hand being thus in, he proceeds to take a bag of money, two hundred shekels, that is one hundred ounces of silver, and a wwedge of gold which weighed fifty shekels, that is twenty-five ounces. He could not plead that, in taking these, he saved them from the fire (for the silver and gold were to be laid up in the treasury); but those that make a slight excuse to serve in daring to commit one sin will have their hearts so hardened by it that they will venture upon the next without such an excuse; for the way of sin is downhill. See what a peer prize it was for which Achan ran this desperate hazard, and what an unspeakable loser he was by the bargain. See Mat 16:26.
(2.)He confesses the manner of taking them. [1.] the sin began in the eye. he saw these fine things, as Eve saw the forbidden fruit, and was strangely charmed with the sight. See what comes of suffering the heart to walk after the eyes, and what need we have to make this covenant with our eyes, that if they wander they shall be sure to weep for it. Look not thou upon the wine that is red, upon the woman that is fair; close the right eye that thus offense thee, to prevent the necessity of plucking it out, and casting it from thee, Mat 5:28, Mat 5:29. [2.] It proceeded out of the heart. He owns, I coveted them. thus lust conceived and brought forth this sin. Those that would be kept from sinful actions must mortify and check in themselves sinful desires, particularly the desire of worldly wealth, which we more particularly call covetousness. O what a world of evil is the love money the root of! Had Achan looked upon these things with an eye of faith, he would have seen them accursed things, and would have dreaded them, but, looking upon them with an eye of sense only, he saw them goodly things, and coveted them. It was not the looking, but the lusting that ruined him. [3.] When he had committed it he was very industrious to conceal it. Having taken of the forbidden treasures, fearing lest any search should be made for prohibited goods, he hid them in the earth, as one that resolved to keep what he had gotten, and never to make restitution. Thus does Achan confess the whole matter, that God might be justified in the sentence passed upon him. See the deceitfulness of sin; that which is pleasing in the commission is bitter in the reflection; at the last it bites like a serpent. Particularly, see what comes of ill-gotten goods, and how those will be cheated that rob God. Job 20:15, He hath swallowed down riches, and he shall vomit them up again.
IV.His conviction.
God had convicted him by the lot; he had convicted himself by his own confession; but, that no room might be left for the most discontented Israelite to object against the process, Joshua has him further convicted by the searching of his tent, in which the goods were found which he confessed to. Particular notice is taken of the haste which the messengers made that were sent to search: They ran to the tent (Jos 7:22), not only to show their readiness to obey Joshua's orders, but to show how uneasy they were till the camp was cleared of the accursed thing, that they might regain the divine favour. Those that feel themselves under wrath find themselves concerned not to defer the putting away of sin. Delays are dangerous, and it is not time to trifle. When the stolen goods were brought they were laid out before the Lord (Jos 7:23), that all Israel might see how plain the evidence was against Achan, and might adore the strictness of God's judgments in punishing so severely the stealing of such small things, and yet the justice of his judgments in maintaining his right to devoted things, and might be afraid of ever offending in the like kind. In laying them out before the Lord they acknowledged his title to them, and waited to receive his directions concerning them. Note, Those that think to put a cheat upon God do but deceive themselves; what is taken from him he will recover (Hos 2:9) and he will be a loser by no man at last.
V.His condemnation.
Joshua passes sentence upon him (Jos 7:25): Why hast thou troubled us? There is the ground of the sentence. O, how much hast thou troubled us! so some read it. He refers to what was said when the warning was given not to meddle with the accursed thing (Jos 6:18), lest you make the camp of Israel a curse and trouble it. Note, Sin is a very troublesome thing, not only to the sinner himself, but to all about him. He that is greedy of gain, as Achan was, troubles his own house (Pro 15:27) and all the communities he belongs to. Now (says Joshua) God shall trouble thee. See why Achan was so severely dealt with, not only because he had robbed God, but because he had troubled Israel; over his head he had (as it were) this accusation written, "Achan, the troubler of Israel," as Ahab, Kg1 18:18. This therefore is his doom: God shall trouble thee. Note, the righteous God will certainly recompense tribulation to those that trouble his people, Th2 1:6. Those that are troublesome shall be troubled. Some of the Jewish doctors, from that word which determines the troubling of him to this day, infer that therefore he should not be troubled in the world to come; the flesh was destroyed that spirit might be saved, and, if so, the dispensation was really less severe than it seemed. In the description both of his sin and of his punishment, by the trouble that was in both, there is a plain allusion to his name Achan, or, as he is called, Ch1 2:7, Achar, which signifies trouble. He did too much answer his name.
VI.His execution.
No reprieve could be obtained; a gangrened member must be cut off immediately. When he is proved to be an anathema, and the troubler of the camp, we may suppose all the people cry out against him, Away with him, away with him! Stone him, stone him! Here is,
1.The place of execution. They brought him out of the camp, in token of their putting far from them that wicked person, Co1 5:13. When our Lord Jesus was made a curse for us, that by his trouble we might have peace, he suffered as an accursed thing without the gate, bearing our reproach, Heb 13:12, Heb 13:13. The execution was at a distance, that the camp which was disturbed by Achan's sin might not be defiled by his death.
2.The persons employed in his execution. It was the act of all Israel, Jos 7:24, Jos 7:25. They were all spectators of it, that they might see and fear. Public executions are public examples. Nay, they were all consenting to his death, and as many as could were active in it, in token of the universal detestation in which they held his sacrilegious attempt, and their dread of God's displeasure against them.
3.The partakers with him in the punishment; for he perished not alone in his iniquity, Jos 22:20.
(1.)The stolen goods were destroyed with him, the garment burnt, as it should have been with the rest of the combustible things in Jericho, and the silver and gold defaced, melted, lost, and buried, in the ashes of the rest of his goods under the heap of stones, so as never to be put to any other use.
(2.)All his other goods were destroyed likewise, not only his tent, and the furniture of that, but his oxen, asses, and sheep, to show that goods gotten unjustly, especially if they be gotten by sacrilege, will not only turn to no account, but will blast and waste the rest of the possessions to which they are added. The eagle in the fable, that stole flesh from the altar, brought a coal of fire with it, which burnt her nest, Hab 2:9, Hab 2:10; Zac 5:3, Zac 5:4. Those lose their own that grasp at more than their own.
(3.)His sons and daughters were put to death with him. Some indeed think that they were brought out (Jos 7:24) only to be the spectators of their father's punishment, but most conclude that they died with him, and that they must be meant Jos 7:25, where it is said they burned them with fire, after they had stoned them with stones. God had expressly provided that magistrates should not put the children to death for the fathers'; but he did not intend to bind himself by that law, and in this case he had expressly ordered (Jos 7:15) that the criminal, and all that he had, should be burnt. Perhaps his sons and daughters were aiders and abettors in the villany, had helped to carry off the accursed thing. It is very probable that they assisted in the concealment, and that he could not hide them in the midst of his tent but they must know and keep his counsel, and so they became accessaries ex post facto - after the fact; and, if they were ever so little partakers in the crime, it was son heinous that they were justly sharers in the punishment. However God was hereby glorified, and the judgment executed was thus made the more tremendous.
4.The punishment itself that was inflicted on him. He was stoned (some think as a sabbath breaker, supposing that the sacrilege was committed on the sabbath day), and then his dead body was burnt, as an accursed thing, of which there should be no remainder left. The concurrence of all the people in this execution teaches us how much it is the interest of a nation that all in it should contribute what they can, in their places, to the suppression of vice and profaneness, and the reformation of manners; sin is a reproach to any people, and therefore every Israelite indeed will have a stone to throw at it.
5.The pacifying of God's wrath hereby (Jos 7:26): The Lord turned from the fierceness of his anger. The putting away of sin by true repentance and reformation, as it is the only way, so it is a sure and most effectual way, to recover the divine favour. Take away the cause, and the effect will cease.
VII.The record of his conviction and execution.
Care was taken to preserve the remembrance of it, for warning and instruction to posterity.
1.A heap of stones was raised on the place where Achan was executed, every one perhaps of the congregation throwing a stone to the heap, in token of his detestation of the crime.
2.A new name was given to the place; it was called theValley of Achor, or trouble. This was a perpetual brand of infamy upon Achan's name, and a perpetual warning to all people not to invade God's property. By this severity against Achan, the honour of Joshua's government, now in the infancy of it, was maintained, and Israel, at their entrance upon the promised Canaan, were reminded to observe, at their peril, the provisos and limitations of the grant by which they held it. The Valley of Achor is said to be given for a door of hope, because when we put away the accursed thing then there begins to be hope in Israel, Hos 2:15; Ezr 10:2.
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Summary
This verse marks the climactic moment of a divinely orchestrated investigation, precisely identifying Achan as the individual whose hidden disobedience brought severe judgment and defeat upon the Israelite community. Following a meticulous, step-by-step process of elimination by tribe, family, and household, Joshua 7:18 definitively names Achan, a man from the esteemed tribe of Judah, as the transgressor who violated God's explicit command concerning the devoted things from Jericho, thereby revealing the source of defilement that had hindered Israel's progress and provoked divine wrath.
Context
Literary Context
This verse is situated at a pivotal moment in the book of Joshua, immediately following Israel's miraculous and decisive victory at Jericho, where God had commanded that all plunder, save precious metals for the treasury, be cherem (devoted to destruction or to God) and not taken for personal gain. The narrative then abruptly shifts to Israel's inexplicable and humiliating defeat at Ai, a much smaller city. Distraught, Joshua appeals to God, who reveals that Israel has sinned by taking "accursed things" from Jericho, thus breaking the covenant and preventing God from fighting for them, as detailed in Joshua 7:10-12. God then instructs Joshua to sanctify the people and conduct a process of elimination by tribe, then family, then household, and finally individual, to uncover the transgressor. Joshua 7:18 describes the final, conclusive step of this process, where Achan is definitively identified, setting the stage for the subsequent judgment and the restoration of God's favor upon Israel.
Historical & Cultural Context
In ancient Near Eastern warfare, the concept of cherem, or "devoted things," was not unique to Israel, though its application was distinctive. It involved dedicating spoils of war entirely to a deity, often through destruction, to prevent human appropriation and acknowledge divine sovereignty over the victory. For Israel, violating cherem was a profound act of sacrilege, directly challenging God's authority and covenant. The method of identification, likely involving the casting of lots (as implied by the preceding verses and common Israelite practice for discerning divine will, e.g., 1 Samuel 14:41-42), underscored the belief that God was actively revealing the truth. Furthermore, the detailed lineage provided for Achan—"the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah"—was crucial in Israelite society, establishing his identity, tribal affiliation, and the public nature of his exposure, ensuring no doubt about the culprit's identity within the communal structure.
Key Themes
Joshua 7:18 powerfully contributes to several key themes within the book of Joshua and the broader Old Testament narrative. It highlights Divine Omniscience and Justice, demonstrating that no sin, however hidden, escapes God's notice or judgment, as affirmed in Psalm 90:8. The immediate consequence of Achan's sin—the defeat at Ai—underscores the theme of Corporate Responsibility, where the sin of an individual can bring consequences upon the entire community, reflecting Israel's covenantal solidarity with God and one another, a principle seen in Deuteronomy 29:18-21. This also reinforces the Seriousness of Disobedience to God's specific commands, particularly concerning the cherem, which was a test of Israel's faithfulness at the very outset of their conquest. Finally, the identification of Achan is a necessary step towards the Purity and Sanctification of the Community, illustrating that sin must be dealt with decisively to restore God's presence and blessing among His people, enabling them to fulfill their divine mission in the Promised Land, as commanded in Joshua 7:13.
Exposition and Analysis
Key Word Analysis
This term (H1004) refers not merely to a nuclear family but to an expansive family unit, often encompassing servants, dependents, and all associated possessions. The phrase "brought his household man by man" emphasizes the comprehensive and meticulous nature of the divine investigation, ensuring every individual within the suspected group was subjected to scrutiny and divine revelation.
This word specifically denotes a valiant man or warrior, but in a broader sense, it refers to a person or individual. Its use here, "man by man," highlights the individual accountability within the collective, emphasizing that the divine process meticulously singled out each person until the guilty party was isolated.
Derived from the primitive root H3920, meaning "to catch," "to seize," or "to be captured." In this context, "was taken" signifies a definitive, divinely orchestrated apprehension or selection, rather than a random choice. It powerfully conveys that Achan was not merely "found" by human means but "apprehended" or "singled out" by a supernatural process (likely the lot, guided by God), confirming his guilt beyond any human doubt.
Verse Breakdown
"And he brought his household man by man"
This clause details the final, most granular stage of the divinely guided process of elimination. After the tribe of Judah was identified, then the family of Zerah, and subsequently the household of Zabdi, Joshua then presented each male member of Zabdi's household individually. This methodical, public approach underscores the precision of God's revelation and the thoroughness required to identify the transgressor and cleanse the camp, leaving no room for dispute or error.
"and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken"
This climactic declaration unequivocally names the culprit. The extensive and detailed genealogy provided serves to firmly place Achan within his tribal and familial context, emphasizing the public nature of his exposure and the undeniable certainty of his guilt, divinely confirmed through the lot. His identification as "was taken" signifies the direct, active hand of God in revealing the hidden sin, bringing the long and tense process of investigation to its definitive and unavoidable conclusion.
Literary Devices
The verse employs several literary devices to heighten its impact and underscore its theological significance. Emphasis is powerfully achieved through the detailed and repetitive genealogy of Achan, which not only provides his full identity but also underscores the specific, undeniable nature of the transgressor and the public, communal ramifications of his exposure. This precision serves to remove any ambiguity regarding the individual responsible for Israel's recent defeat. The narrative also uses Foreshadowing, as the meticulous process of elimination and the ultimate identification of Achan strongly imply the severe, divinely ordained consequences that are about to befall him, given God's earlier pronouncements of wrath against the "accursed thing." There is also an element of Dramatic Irony within the broader chapter: Israel, having just witnessed God's overwhelming power at Jericho, is now humbled and defeated by a comparatively small city (Ai), revealing that their true enemy was not external military might but internal spiritual defilement. The very act of Achan being "taken" serves as a form of Divine Revelation as a narrative device, showcasing God's active, sovereign involvement in the affairs of His people and His unerring ability to expose hidden sin for the sake of communal purity.
Theological and Thematic Connections
Joshua 7:18 profoundly illustrates the interconnectedness of sin, judgment, and community purity within the Old Covenant. It reveals that God's omniscience extends to the most hidden acts of disobedience, and that such sin, when unconfessed and unaddressed, can have devastating corporate consequences, hindering God's blessing upon the entire community. The meticulous process of Achan's identification underscores God's justice and His commitment to maintaining the holiness of His covenant people. For Israel to move forward in their divine mission, the "accursed thing" had to be removed, demonstrating that spiritual integrity is paramount for divine favor and success. This narrative serves as a stark reminder that personal accountability is inextricably linked to communal well-being, and that God will not tolerate unconfessed sin within His midst.
Reflection and Application
The identification of Achan in Joshua 7:18 serves as a potent reminder for believers today that no sin is hidden from God's sight, and that even seemingly private transgressions can have far-reaching consequences for the broader community of faith. This account challenges us to cultivate a profound sense of personal integrity, recognizing that our actions, both good and bad, contribute to the spiritual health and effectiveness of the church. It calls us to a radical honesty before God, prompting us to confess and repent of hidden sins, trusting in His mercy and forgiveness. Furthermore, it highlights the importance of corporate purity within the church, not through judgmental condemnation, but through a shared commitment to holiness, accountability, and the restoration of those who stumble. Just as Achan's sin needed to be dealt with for Israel to regain God's favor, so too must the church continually strive for spiritual purity to experience the fullness of God's presence and power in its mission.
Questions for Reflection
FAQ
Why was Achan's entire family punished along with him for his sin?
The punishment of Achan's entire family, detailed in Joshua 7:24-25, reflects the principle of corporate responsibility prevalent in ancient Israelite society and under the Old Covenant. In a highly communal culture, the family unit (the "household" or bayith) was often seen as an extension of the individual, and the actions of the head of the household could bring consequences upon the entire unit. While Achan was the primary transgressor, it is plausible that his family members were complicit, aware of his hidden sin, or benefited from the stolen goods. The severity of the punishment also underscored the extreme seriousness of violating cherem—an act of sacrilege against God Himself—which had defiled the entire camp and jeopardized Israel's very existence as God's holy people. This drastic measure served as a stark deterrent and a powerful object lesson to the entire nation about the absolute necessity of obedience and the devastating consequences of covenant unfaithfulness. Ultimately, it was a cleansing act to restore the purity of the community and God's favor upon His people.
Christ-Centered Fulfillment
The narrative of Achan's sin and its corporate consequences in Joshua 7:18, culminating in his removal for the purification of Israel, powerfully foreshadows the ultimate solution to humanity's pervasive sin problem found in Jesus Christ. Achan's hidden sin brought defilement and judgment upon the entire community, demonstrating that "the wages of sin is death" Romans 6:23. Yet, unlike Achan, whose removal cleansed the camp for a time, Christ is the ultimate "accursed thing" (in the sense of bearing the curse) who was "taken" and "cut off" not for His own sin, but for the sins of the world Isaiah 53:8. He became sin for us, bearing the corporate guilt of humanity on the cross, so that we might become the righteousness of God in Him 2 Corinthians 5:21. Through His singular and perfect sacrifice, Jesus perfectly cleansed not just a single camp, but all who believe, establishing a new covenant community, the Church, whose purity is not dependent on human performance but on His finished work Hebrews 10:10. He is the true Lamb of God who takes away the sin of the world, once for all John 1:29.