Joshua 7:25

KJV

And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.

KJV (with Strong's)

And Joshua {H3091} said {H559}, Why {H4100} hast thou troubled {H5916} us? the LORD {H3068} shall trouble {H5916} thee this day {H3117}. And all Israel {H3478} stoned {H7275} him with stones {H68}, and burned {H8313} them with fire {H784}, after they had stoned {H5619} them with stones {H68}.

Complete Jewish Bible

Y'hoshua said, "Why have you brought trouble on us? Today ADONAI will bring trouble on you!" Then all Isra'el stoned him to death; they burned them to ashes and stoned them.

Berean Standard Bible

“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.

American Standard Version

And Joshua said, Why hast thou troubled us? Jehovah shall trouble thee this day. And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones.

Commentary

### SUMMARY
Joshua 7:25 records the solemn execution of Achan, whose secret appropriation of forbidden spoils from Jericho brought divine judgment and military defeat upon the Israelite army at Ai. This pivotal moment underscores the severe consequences of disobedience within the covenant community, demonstrating God's unwavering holiness, the necessity of corporate purification, and the restoration of His favor as Israel continued its conquest of the Promised Land.

### CONTEXT
* **Literary Context:** This verse serves as the climactic resolution to the narrative in [Joshua 7](/joshua/7 "Joshua 7 - Achan's Sin and Punishment"), which immediately follows Israel's miraculous and divinely orchestrated victory at Jericho, detailed in [Joshua 6](/joshua/6 "Joshua 6 - The Fall of Jericho"). The unexpected and humiliating defeat at Ai, described in [Joshua 7:1-5](/joshua/7-1-5 "Joshua 7:1-5 - Israel's Defeat at Ai"), reveals that God's favor had been withdrawn due to an unconfessed sin within the camp. Joshua's desperate lament and God's subsequent revelation of Achan's transgression, culminating in the public identification of the sinner in [Joshua 7:16-23](/joshua/7-16-23 "Joshua 7:16-23 - Achan's Confession and Discovery"), set the stage for this verse. It describes the public judgment required to purge the sin and restore the covenant relationship, thereby enabling Israel's successful second attempt to conquer Ai in [Joshua 8](/joshua/8 "Joshua 8 - Conquest of Ai").
* **Historical & Cultural Context:** The concept of *cherem* (devoted things), a form of holy war, is central to understanding this event. God commanded that all spoils from Jericho, with specific exceptions, were to be utterly destroyed or consecrated to the Lord, not taken for personal gain, as detailed in [Joshua 6:17-19](/joshua/6-17-19 "Joshua 6:17-19 - Command regarding Cherem"). To violate *cherem* was not merely theft, but a profound act of sacrilege against God Himself, an act of rebellion that defiled the entire community and incurred divine wrath. Ancient Israel operated under a principle of corporate solidarity, where the sin of an individual could affect the entire nation, especially when it involved a breach of covenant with God. Public execution by stoning and burning was a severe form of judgment reserved for egregious offenses, often those considered an affront to God's holiness or a direct threat to the community's purity and covenant standing, such as idolatry or severe rebellion. The execution took place in the "Valley of Achor," a name meaning "trouble," which served as a lasting memorial to this event and its profound implications.
* **Key Themes:** The episode of Achan's sin and punishment highlights several profound theological and narrative themes. Foremost is the **consequences of disobedience**, illustrating that even a single individual's hidden sin can have devastating national repercussions, leading to divine wrath, military defeat, and the loss of 36 Israelite lives at Ai. This directly underscores God's **absolute holiness and justice**, demonstrating that He will not tolerate sin within His covenant people and that His commands are to be obeyed without compromise. Furthermore, the narrative emphasizes the **corporate solidarity and responsibility** of the Israelite community; Achan's sin was "trouble" for all Israel, necessitating a communal act of purification to restore favor. The event also speaks to the **purity of the camp** as a prerequisite for God's presence and blessing, a theme echoed throughout the Pentateuch regarding Israel's encampment, worship, and successful conquest of the land, as seen in passages like [Deuteronomy 23:14](/deuteronomy/23-14 "Deuteronomy 23:14 - God's Presence in the Camp").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Troubled (Hebrew, _'âkar'_ - H5916):** This verb, used twice in the verse, is central to the narrative's profound **wordplay**. Joshua's question, "Why hast thou *troubled* us?" and his declaration, "the LORD shall *trouble* thee this day," directly link Achan's action to his fate. The Hebrew root עָכַר (_'âkar_) means to stir up, disturb, bring trouble, or pollute. Achan's name itself (עָכָן, _'âkân_) is a derivative of this root, meaning "troubler." This linguistic connection emphasizes that Achan, by his sin, became the source of trouble for Israel, and now, by divine decree, trouble (judgment) is brought upon him. The place of his execution, the Valley of Achor (עֵמֶק עָכוֹר, _'êmeq 'âkôr_), literally "Valley of Trouble," serves as a permanent memorial to this event, solidifying the wordplay.
* **Stoned (Hebrew, _râgam'_ - H7275):** The verb רָגַם (_râgam_) signifies to stone, to pelt with stones. This was a common method of capital punishment in ancient Israel, often prescribed for offenses against God or the community's purity (e.g., blasphemy, idolatry, severe rebellion). The communal nature of stoning, with "all Israel" participating, underscores the corporate responsibility for purging sin from the community and affirming the justice of the verdict. It was a public act of purification and separation, ensuring the community bore witness to and participated in the removal of defilement.
* **Burned (Hebrew, _sâraph'_ - H8313):** The verb שָׂרַף (_sâraph_) means to burn or consume with fire. In this context, burning followed stoning, indicating an intensified form of judgment and complete annihilation of the offender and his possessions. For certain grievous sins, particularly those involving sacrilege or defilement of the land, burning was added to stoning to signify utter destruction and removal of the defilement. It served as a powerful visual symbol of God's consuming wrath against sin and the complete eradication of its presence, ensuring no trace remained to pollute the land or people.

#### Verse Breakdown
* **"And Joshua said, Why hast thou troubled us?":** Joshua confronts Achan directly, echoing the collective distress, defeat, and divine disfavor Israel experienced due to Achan's hidden sin. This rhetorical question highlights the profound and far-reaching impact of individual disobedience on the entire community, emphasizing the corporate solidarity of ancient Israel. Achan's actions had literally "stirred up" or "polluted" the camp, leading to God's withdrawal of favor and the subsequent defeat at Ai.
* **"the LORD shall trouble thee this day.":** This declaration is a solemn pronouncement of divine retribution. Joshua, acting as God's representative and mouthpiece, states that the very "trouble" Achan inflicted upon Israel will now be meted out to him by the Lord Himself. It signifies the immediate, certain, and divinely ordained nature of God's justice, demonstrating that sin, particularly a breach of covenant, will not go unpunished and demands a just recompense.
* **"And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.":** This clause describes the communal execution of Achan and his family/possessions. The participation of "all Israel" emphasizes the corporate responsibility for purging sin from the community and restoring God's favor, signifying their collective agreement with and participation in the divine judgment. The repetition of "stoned him with stones" followed by "burned them with fire" (referring to Achan, his family, and his possessions, as indicated in [Joshua 7:24](/joshua/7-24 "Joshua 7:24 - Achan's Family and Possessions")) signifies the extreme severity and totality of the judgment. Stoning was a public execution, while burning symbolized the complete eradication of the defilement and the utter destruction of the sinner and all associated with his sin, ensuring no trace remained to pollute the land or people.

#### Literary Devices
The passage makes effective use of several **literary devices** to amplify its profound theological and moral message. The most prominent is **wordplay**, specifically a **pun** on Achan's name. The Hebrew root עָכַר (_'âkar_), meaning "to trouble" or "to disturb," is directly linked to Achan's name (עָכָן, _'âkân_), which means "troubler." This **onomastic significance** is further reinforced by the naming of the execution site as the Valley of Achor (עֵמֶק עָכוֹר, _'êmeq 'âkôr_), meaning "Valley of Trouble." This linguistic thread powerfully underscores the cause-and-effect relationship between Achan's sin and the trouble it brought upon Israel, and the subsequent trouble (judgment) brought upon Achan. Additionally, the **repetition** of "stoned him with stones" emphasizes the communal nature and finality of the judgment, reinforcing the severity of the act. The act of stoning, followed by burning, also functions as **symbolism**, with stones representing communal justice and the weight of the law, and fire symbolizing divine wrath, purification, and utter destruction of defilement.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 7:25 profoundly illustrates the gravity of sin within a covenant community and God's uncompromising holiness. Achan's transgression, though seemingly individual, was an act of rebellion against God's explicit command regarding the *cherem*, thereby polluting the entire camp and breaking faith with the Lord. This event underscores the principle that sin, even when hidden, has far-reaching consequences, affecting not only the individual but also those connected to them, and indeed the entire community's relationship with God. God's swift and severe judgment was not arbitrary but a necessary act to restore the purity and integrity of His people, without which they could not experience His presence or blessing. It serves as a stark reminder that God takes His covenant seriously and demands complete obedience and faithfulness from His people, demonstrating that His justice is as fundamental to His character as His mercy.

* [Deuteronomy 13:17](/deuteronomy/13-17 "Removing the Devoted Thing")
* [1 Corinthians 5:6-7](/1_corinthians/5-6-7 "Leaven of Sin")
* [Romans 6:23](/romans/6-23 "The Wages of Sin")

### REFLECTION AND APPLICATION
The story of Achan and his judgment in Joshua 7:25 offers enduring lessons for believers today. While we live under the new covenant of grace, the principles of individual accountability, the pervasive nature of sin, and the importance of communal purity remain profoundly relevant. This passage challenges us to examine our own lives for "hidden sins" – areas of disobedience, covetousness, or compromise that might hinder our walk with God and potentially impact those around us. Just as Achan's sin brought "trouble" to Israel, our unconfessed or unrepented sins can create spiritual impediments, affecting our relationship with God and our effectiveness within the body of Christ. It calls us to radical honesty before God, understanding that true blessing and spiritual progress come through wholehearted obedience and a commitment to personal and corporate holiness. We are reminded that God is holy and just, and while His grace abounds, He also calls us to live lives worthy of His calling, free from the defilement of sin, recognizing that our actions have ripple effects.

#### Questions for Reflection
* **What "hidden things" or unconfessed sins might be "troubling" your own spiritual life or hindering the effectiveness of your community of faith?**
* **How does this passage challenge your understanding of individual responsibility versus corporate impact within a spiritual community?**
* **In what ways might covetousness or a desire for forbidden gain manifest in your life today, and how can you guard against it?**
* **What steps can you take to ensure greater integrity and obedience in your daily walk with God, knowing that He values faithfulness and purity?**

### FAQ

**Why was Achan's punishment so severe, including his family and possessions?**

Answer: Achan's punishment was severe because his sin was not merely theft, but a grave act of sacrilege against God's explicit command regarding the *cherem* (devoted things) from Jericho. This violation defiled the entire Israelite camp and broke faith with the Lord, directly leading to Israel's defeat at Ai and the death of 36 men ([Joshua 7:1-5](/joshua/7-1-5 "Joshua 7:1-5 - Defeat at Ai")). The severity underscored God's absolute holiness and the gravity of covenant disobedience. In ancient Israel, the principle of corporate solidarity meant that the sin of an individual could bring corporate judgment upon the community. Achan's family was likely included because they were complicit in hiding the forbidden items, as implied by Achan's confession in [Joshua 7:20-21](/joshua/7-20-21 "Joshua 7:20-21 - Achan's Confession") where he states he "hid them in the earth in the midst of my tent." Their shared fate served as a powerful deterrent and a complete purging of the defilement from the community. The burning of his possessions ensured that nothing tainted by his sin remained to pollute the land or people, signifying a complete eradication of the defilement.

**What is the significance of the "Valley of Achor" mentioned in connection with this event?**

Answer: The "Valley of Achor" (meaning "Valley of Trouble") is the place where Achan and all his possessions were executed and destroyed, as mentioned in [Joshua 7:26](/joshua/7-26 "Joshua 7:26 - Valley of Achor"). The naming of the valley directly links to the Hebrew wordplay on Achan's name and Joshua's pronouncement in [Joshua 7:25](/joshua/7-25 "Joshua 7:25 - Achan's Judgment"). Achan, the "troubler," brought trouble upon Israel, and in that same valley, trouble (divine judgment) was brought upon him. The valley's name served as a lasting memorial and a perpetual warning to Israel about the severe consequences of disobedience and the importance of covenant faithfulness. Interestingly, later prophetic passages, like [Hosea 2:15](/hosea/2-15 "Hosea 2:15 - Valley of Achor as a Door of Hope"), transform the Valley of Achor from a place of judgment and trouble into a "door of hope," symbolizing God's redemptive power to turn judgment into blessing for a repentant people, pointing to a future restoration.

### CHRIST-CENTERED FULFILLMENT
The narrative of Achan in Joshua 7:25, with its emphasis on sin bringing trouble, curse, and death, finds profound Christ-centered fulfillment in the New Testament. Achan's covetousness brought a curse upon Israel, leading to defeat and the need for a radical purging of sin. In stark contrast, Jesus Christ, the ultimate obedient Son, willingly took upon Himself the "trouble" and curse of our sin. While Achan's sin required stoning and burning to purify the camp, Christ willingly became the one "troubled" and "cursed" on the cross, enduring the full wrath of God for humanity's transgressions, as [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse") powerfully declares, "Christ has redeemed us from the curse of the law, having become a curse for us." He is the true Lamb of God, who takes away the sin of the world, not by us stoning a sinner, but by His own perfect, substitutionary sacrifice, as proclaimed in [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Through His death and resurrection, Christ purifies His new covenant community, not by fire and stone, but by His precious blood, making us holy and blameless before God ([Ephesians 1:4](/ephesians/1-4 "Ephesians 1:4 - Chosen in Him Before the Foundation of the World")). The "trouble" that sin causes is ultimately dealt with in Him, transforming the valley of our trouble into a door of hope and reconciliation with God, offering forgiveness and new life to all who believe.

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 6:18

And ye, in any wise keep [yourselves] from the accursed thing, lest ye make [yourselves] accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.

1 Chronicles 2:7

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

Deuteronomy 17:5

Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, [even] that man or that woman, and shalt stone them with stones, till they die.

Leviticus 24:14

Bring forth him that hath cursed without the camp; and let all that heard [him] lay their hands upon his head, and let all the congregation stone him.

Joshua 7:11

Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put [it] even among their own stuff.

Joshua 7:13

Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, [There is] an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.

Leviticus 20:2

Again, thou shalt say to the children of Israel, Whosoever [he be] of the children of Israel, or of the strangers that sojourn in Israel, that giveth [any] of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones.