Joshua 7:21

KJV

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.

KJV (with Strong's)

When I saw {H7200} among the spoils {H7998} a {H259} goodly {H2896} Babylonish {H8152} garment {H155}, and two hundred {H3967} shekels {H8255} of silver {H3701}, and a {H259} wedge {H3956} of gold {H2091} of fifty {H2572} shekels {H8255} weight {H4948}, then I coveted {H2530} them, and took {H3947} them; and, behold, they are hid {H2934} in the earth {H776} in the midst {H8432} of my tent {H168}, and the silver {H3701} under it.

Complete Jewish Bible

when I saw there with the spoil a beautiful robe from Shin'ar, five pounds of silver shekels and a one-and-a-quarter-pound wedge of gold, I really wanted them. So I took them. You will find them hidden in the ground inside my tent, with the silver underneath."

Berean Standard Bible

When I saw among the spoils a beautiful cloak from Shinar, two hundred shekels of silver, and a bar of gold weighing fifty shekels, I coveted them and took them. They are hidden in the ground inside my tent, with the silver underneath.”

American Standard Version

when I saw among the spoil a goodly Babylonish mantle, 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.

Commentary

### SUMMARY
Joshua 7:21 records the confession of Achan, a man from the tribe of Judah, who admits to violating God's explicit command concerning the spoils of Jericho. This verse is pivotal, revealing the hidden act of covetousness and theft that brought divine judgment upon the Israelite community, leading to their unexpected defeat at Ai and underscoring the severe consequences of individual sin within a covenant relationship.

### CONTEXT
* **Literary Context:** This verse is the climax of Achan's confession, following Israel's humiliating defeat at Ai and Joshua's desperate plea to God. Chapters 6 and 7 of Joshua form a narrative pair: the miraculous victory at Jericho (Joshua 6), achieved through divine power and Israel's obedience, is immediately contrasted with the defeat at Ai (Joshua 7:1-5), caused by Achan's disobedience. The narrative structure emphasizes the direct link between sin and its consequences, demonstrating that God's presence and favor are contingent upon Israel's faithfulness to the covenant. Achan's confession here is the direct result of a divine revelation process, where God identifies the transgressor through lots, leading to Achan's public exposure and subsequent execution, thereby restoring God's favor to Israel for the next battle at Ai, as seen in [Joshua 8](/joshua/8 "Joshua 8 - The Conquest of Ai").
* **Historical & Cultural Context:** Following the conquest of Jericho, God had declared the city and its contents *cherem* (חֵרֶם), meaning "devoted" or "set apart" to Him. This concept, outlined in [Deuteronomy 7:26](/deuteronomy/7-26 "Deuteronomy 7:26 - The Devoted Things"), meant that the spoils were either to be utterly destroyed or consecrated to the Lord's treasury, not taken for personal gain. This was a test of Israel's obedience and a demonstration of God's absolute sovereignty over the land and its resources. The "Babylonish garment" (אַדֶּרֶת שִׁנְעָר, *addereth shinar*) would have been a highly prized, luxurious cloak from Mesopotamia, a symbol of wealth and status. Silver and gold were standard forms of currency and stored wealth. Achan's act was not merely theft, but a sacrilege, violating the sacred *cherem* and defiling the entire community, as the covenant between God and Israel was corporate.
* **Key Themes:** Joshua 7:21 powerfully illustrates several key themes. Firstly, **Disobedience and its Consequences**: Achan's secret sin had immediate, devastating public repercussions, demonstrating that individual transgression can bring corporate judgment upon an entire community, as seen in [Joshua 7:11](/joshua/7-11 "Joshua 7:11-12 - Israel's Transgression"). Secondly, **The Nature of Covetousness**: Achan explicitly states, "then I coveted them, and took them," highlighting covetousness as the root sin that violates the [Exodus 20:17](/exodus/20-17 "Exodus 20:17 - The Tenth Commandment"). This internal desire led directly to the external act of theft. Thirdly, **Hidden Sin Revealed**: Despite Achan's attempt to conceal his loot, God's omniscience ensures that no sin can remain hidden from His sight. The divine orchestration of the discovery process underscores God's direct involvement in upholding justice within His covenant people. Finally, **God's Holiness and Justice**: The severity of the punishment for Achan and his family (cf. [Joshua 7:25](/joshua/7-25 "Joshua 7:25 - Achan's Punishment")) underscores God's absolute holiness and His demand for unwavering obedience, serving as a stark reminder of the gravity of sin against a holy God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **coveted (Hebrew, _chamad'_):** The verb חָמַד (*chamad*) signifies a strong, often illicit, desire or longing for something. It is the same verb used in the Tenth Commandment, "You shall not covet" ([Exodus 20:17](/exodus/20-17 "Exodus 20:17 - The Tenth Commandment")). Achan's confession explicitly identifies his internal desire as the precursor to his external action, demonstrating that sin often originates in the heart before manifesting in deed. This word highlights the moral culpability of Achan's inner state.
* **goodly Babylonish garment (Hebrew, _addereth shinar'_):** The phrase אַדֶּרֶת שִׁנְעָר (*addereth shinar*) refers to a "splendid mantle" or "robe from Shinar." *Addereth* denotes a valuable, often ceremonial or luxurious garment, while *Shinar* is the ancient name for Babylonia (modern Iraq), renowned for its fine textiles and craftsmanship. This item was not merely clothing but a highly desirable, ornate, and expensive piece of foreign luxury, making it a powerful temptation for Achan and underscoring the allure of worldly possessions over divine command.
* **wedge of gold (Hebrew, _leshon zahav'_):** The Hebrew לְשׁוֹן זָהָב (*leshon zahav*) literally translates to "tongue of gold." This idiomatic expression refers to a bar or ingot of gold, shaped like a tongue, indicating a substantial, unrefined piece of precious metal. The mention of its weight ("fifty shekels weight") further emphasizes its significant value and the magnitude of what Achan selfishly appropriated.

#### Verse Breakdown
* **"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":** This clause describes the initial point of temptation and the specific objects of Achan's desire. The act of "seeing" is crucial, as it initiates the process that leads to sin, echoing the pattern of temptation seen throughout scripture (e.g., Eve seeing the forbidden fruit in [Genesis 3:6](/genesis/3-6 "Genesis 3:6 - Eve's Temptation")). The items listed are highly valuable, representing significant wealth and luxury, which were explicitly forbidden as part of the *cherem* at Jericho.
* **"then I coveted them, and took them":** This is the core of Achan's confession, revealing the progression from internal desire to external action. The "coveting" (חָמַד, *chamad*) is the sin of the heart, a violation of the Tenth Commandment. This internal lust then directly leads to the "taking" (לָקַח, *laqach*), the physical act of theft and disobedience against God's command. This sequence underscores that sin is not merely an outward act but originates in the desires of the heart.
* **"and, behold, they [are] hid in the earth in the midst of my tent, and the silver under it":** This final clause details Achan's attempt to conceal his sin and its specific location. The phrase "behold, they are hid" serves as a direct confession and a guide for discovery, demonstrating that Achan, though exposed, now fully admits his transgression and the precise whereabouts of the stolen items. The act of hiding signifies an attempt to escape detection, highlighting the deceptive nature of sin and the sinner's false hope of secrecy.

#### Literary Devices
Joshua 7:21 employs several potent literary devices. The most prominent is **Confession**, as Achan's words are a direct, first-person admission of guilt, providing a window into the progression of his sin from sight to desire to action to concealment. There is a strong element of **Irony** in the narrative: after the miraculous, divinely-secured victory at Jericho, Israel suffers a humiliating defeat at Ai, not due to enemy strength, but due to the hidden sin of one man. This stark contrast highlights the fragility of human obedience and the corporate consequences of individual transgression. The "goodly Babylonish garment" and the precious metals serve as **Symbolism**, representing the allure of worldly wealth and the temptation to prioritize personal gain over divine command and covenant faithfulness. The entire episode serves as a **Foreshadowing** of future struggles Israel will face due to ongoing disobedience and idolatry, emphasizing a recurring theme in the Deuteronomistic History.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Achan's confession in Joshua 7:21 profoundly illustrates the pervasive nature of sin, beginning with internal desire and culminating in overt disobedience with far-reaching consequences. It underscores the biblical truth that God's covenant with His people is corporate, meaning the sin of one individual can impact the entire community, bringing divine displeasure and hindering collective blessing. This narrative serves as a powerful warning against covetousness, revealing it as a destructive force that can undermine spiritual integrity and communal well-being. It also highlights God's omniscience and unwavering justice, demonstrating that no sin, however secretly committed, can remain hidden from Him. Ultimately, it calls for radical obedience and integrity within the community of faith, emphasizing that true prosperity is found in alignment with God's holy commands.

* [Deuteronomy 7:26](/deuteronomy/7-26 "Deuteronomy 7:26 - Warning Against Devoted Things")
* [Proverbs 28:13](/proverbs/28-13 "Proverbs 28:13 - Confession and Forgiveness")
* [James 1:14](/james/1-14 "James 1:14-15 - The Progression of Sin")

### REFLECTION AND APPLICATION
Achan's story, culminating in his confession, serves as a timeless mirror for self-examination. It compels us to confront the reality that sin often begins subtly, with a glance or a fleeting desire, before taking root in the heart and leading to destructive actions. The "goodly Babylonish garment" and the precious metals represent the myriad temptations of our modern world – material possessions, status, power, or even hidden habits – that promise satisfaction but ultimately lead to spiritual emptiness and separation from God. This narrative challenges us to consider the hidden areas of our lives, those "tents" where we might be concealing desires or actions contrary to God's will. It reminds us that our individual choices, whether in obedience or disobedience, have ripple effects, impacting not only our own spiritual walk but also the health and testimony of the communities we belong to. True spiritual vitality, both individually and corporately, requires transparency, radical honesty before God, and a willingness to confess and repent of sin before it brings widespread harm.

#### Questions for Reflection
* **What "goodly Babylonish garments" or hidden desires might be subtly influencing my choices and hindering my full surrender to God?**
* **How does my individual obedience or disobedience impact the spiritual well-being and effectiveness of my family, church, or community?**
* **Am I quick to confess sin and seek reconciliation, or do I tend to conceal my wrongdoing, hoping it will remain hidden?**
* **In what ways can I cultivate a heart that prioritizes God's commands and holiness over personal gain or worldly allure?**

### FAQ
**Why was Achan's family punished along with him?**

Answer: The punishment of Achan's family (Joshua 7:24-25) reflects the ancient Israelite understanding of corporate solidarity and tribal identity. In this cultural context, the family unit (or household) was often seen as a single entity, and the actions of the head of the household could bring consequences upon the entire family, especially in matters of covenant breaking. While modern sensibilities emphasize individual accountability (as seen in later biblical law, e.g., [Deuteronomy 24:16](/deuteronomy/24-16 "Deuteronomy 24:16 - Individual Responsibility")), in this early period, particularly concerning the *cherem* and the purity of the entire Israelite camp, the severity of the sin against God's holiness demanded a drastic, visible response to purge the evil from the community. It served as a stark, unforgettable lesson to all Israel about the gravity of violating God's commands and the defilement that such sin brought upon the entire nation. It's also possible that Achan's family was complicit in hiding the forbidden items, though the text does not explicitly state this.

**What was the significance of the "Babylonish garment" in Achan's sin?**

Answer: The "goodly Babylonish garment" (אַדֶּרֶת שִׁנְעָר, *addereth shinar*) was highly significant for several reasons. Firstly, it was a luxurious, expensive item from a distant, powerful civilization (Babylonia/Shinar), symbolizing worldly wealth, prestige, and the allure of foreign cultures. For Achan to covet and take such an item was to prioritize the fleeting glory of human craftsmanship and material possession over the sacred command of God. Secondly, by taking an item from Jericho, which was *cherem* (devoted to God for destruction or consecration), Achan was not merely stealing from man but committing sacrilege against God. The garment, along with the silver and gold, represented spoils that were to be utterly destroyed or given to the Lord, not appropriated for personal gain. His desire for this specific, beautiful item highlights the seductive power of covetousness, leading him to defile himself and the entire community by taking what belonged exclusively to God.

### CHRIST-CENTERED FULFILLMENT
Achan's sin in Joshua 7:21, rooted in covetousness and leading to corporate judgment, powerfully foreshadows humanity's deeper problem: our inherent inability to perfectly obey God's commands and our propensity to choose worldly allurements over divine holiness. The law, as given to Israel, exposed sin and its devastating consequences, but it could not provide a remedy for the sinful heart that "covets" (cf. [Romans 7:7](/romans/7-7 "Romans 7:7-13 - The Law and Sin")). The ultimate "devoted thing" (cherem) was sin itself, which brought death and separation from God. However, in Christ, we find the perfect fulfillment and solution. Jesus, the true and obedient Israelite, perfectly fulfilled the law, never coveting or disobeying. He became the "cursed thing" on the cross, taking upon Himself the corporate sin of humanity – the very judgment that fell on Achan and Israel – so that we might be made righteous (cf. [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")). Through His sacrifice, the "wages of sin" (cf. [Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin")) are paid, and the power of covetousness is broken by the Spirit who enables us to seek first the kingdom of God (cf. [Matthew 6:33](/matthew/6-33 "Matthew 6:33 - Seek First the Kingdom")). Christ's perfect obedience and atoning death cleanse us from the defilement of our own "hidden sins" and bring us into a new covenant where forgiveness and a transformed heart are possible, allowing us to live lives of true integrity and obedience, empowered by grace.

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

James 1:15

Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

Psalms 119:37

¶ Turn away mine eyes from beholding vanity; [and] quicken thou me in thy way.

1 John 2:15

Love not the world, neither the things [that are] in the world. If any man love the world, the love of the Father is not in him.

1 John 2:16

For all that [is] in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

Luke 12:15

And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.

Deuteronomy 7:25

The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold [that is] on them, nor take [it] unto thee, lest thou be snared therein: for it [is] an abomination to the LORD thy God.

2 Peter 2:15

Which have forsaken the right way, and are gone astray, following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness;