And they heaped over Achan a large pile of rocks that remains to this day. So the LORD turned from His burning anger. Therefore that place is called the Valley of Achor to this day. And they heaped over Achan a large pile of rocksThis phrase describes the immediate aftermath of Achan's execution for his sin of taking forbidden items from Jericho, which violated God's command. The act of heaping stones over Achan served as a physical and lasting memorial of the consequences of disobedience to God. In ancient Israel, such stone heaps were often used as markers or memorials ( Genesis 31:46-48). This practice was a communal act, signifying the collective responsibility and agreement of the people in upholding God's law. that remains to this day
This indicates that the memorial was still present at the time the text was written, serving as a long-standing reminder of the incident. It underscores the historical reality of the event and its significance in Israel's collective memory. The phrase suggests the importance of remembering past lessons to guide future behavior, a common theme in the Old Testament (Deuteronomy 6:12). So the LORD turned from His burning anger
This phrase highlights the theological principle of divine justice and mercy. God's anger was a response to sin, which disrupted the covenant relationship with Israel. The execution of justice upon Achan appeased God's wrath, restoring the covenant relationship. This reflects the broader biblical theme of atonement, where sin must be addressed for reconciliation with God (Leviticus 16:30). It also foreshadows the ultimate atonement through Jesus Christ, who bore the penalty for sin to turn away God's wrath (Romans 3:25). Therefore that place is called the Valley of Achor to this day
The naming of the place as the Valley of Achor, meaning "trouble," serves as a perpetual reminder of the consequences of Achan's sin. It is a geographical marker that ties the narrative to a specific location, reinforcing the historical nature of the events. The Valley of Achor is later mentioned in prophetic literature as a place of hope and restoration (Hosea 2:15), symbolizing God's ability to transform places of judgment into places of blessing. This duality reflects the redemptive arc of scripture, where God brings good out of human failure. Persons / Places / Events 1. AchanA member of the tribe of Judah who disobeyed God's command by taking forbidden items from Jericho, leading to Israel's defeat at Ai. 2. JoshuaThe leader of Israel who, under God's guidance, led the people in dealing with Achan's sin. 3. Valley of AchorThe location where Achan and his family were punished, symbolizing trouble and later hope for Israel. 4. IsraelitesThe people of God who suffered defeat due to Achan's sin but were restored after justice was served. 5. Heap of StonesA physical reminder of the consequences of sin and God's justice, serving as a memorial for future generations. Teaching Points The Seriousness of SinAchan's account highlights the severe consequences of disobedience to God. Sin affects not only the individual but the entire community. God's Justice and MercyWhile God's justice required punishment for Achan's sin, His mercy is seen in the restoration of Israel after the sin was addressed. Memorials of RemembranceThe heap of stones serves as a reminder of past lessons. We should establish spiritual "memorials" in our lives to remember God's teachings and interventions. Community ResponsibilityThe Israelites' experience teaches us the importance of accountability within the community of believers. We must support each other in maintaining holiness. Hope in RedemptionThe Valley of Achor, initially a place of trouble, becomes a symbol of hope. God can transform our failures into opportunities for growth and renewal. Bible Study Questions 1. How does the account of Achan in Joshua 7:26 illustrate the impact of individual sin on a community? Can you think of a modern example where this principle applies? 2. In what ways can we create "memorials" in our own lives to remember God's faithfulness and lessons learned from past experiences? 3. How does the transformation of the Valley of Achor from a place of judgment to a symbol of hope encourage you in your personal walk with God? 4. Reflect on a time when you experienced God's justice and mercy in your life. How did it change your understanding of His character? 5. How can the principles of accountability and community responsibility seen in Joshua 7 be applied in your church or small group setting today? Connections to Other Scriptures Deuteronomy 13:17This passage discusses the importance of removing sin from among the people to turn away God's anger, similar to the events in Joshua 7. Hosea 2:15The Valley of Achor is mentioned as a door of hope, showing God's ability to transform places of judgment into places of redemption. 1 Corinthians 5:6-7Paul speaks about purging sin from the community, echoing the need for purity among God's people as seen in Joshua 7. People Achan, Amorites, Canaanites, Carmi, Israelites, Joshua, Zabdi, Zarhites, Zerah, Zerahites, ZimriPlaces Ai, Beth-aven, Bethel, Jericho, Jordan River, Shebarim, Shinar, Valley of AchorTopics Achor, Anger, Burning, Fierce, Fierceness, Heap, Heaped, Heat, Large, Lord's, Mass, Named, Pile, Raise, Raised, Remains, Rocks, Stands, Stones, Till, Turneth, Valley, Wherefore, WrathDictionary of Bible Themes Joshua 7:26 4354 rock
5241 burial Joshua 7:1-26 6173 guilt, and God
8479 self-examination, examples Joshua 7:11-26 8716 dishonesty, examples Joshua 7:24-26 5682 family, significance Joshua 7:25-26 1025 God, anger of
5865 gestures Library Achan's Sin, Israel's Defeat
'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. 2. And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-ei, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai. 3. And they returned to Joshua, and said unto him, Let …
Alexander Maclaren—Expositions of Holy ScriptureWhether one Can, Without a Mortal Sin, Deny the Truth which Would Lead to One's Condemnation?
Objection 1: It would seem one can, without a mortal sin, deny the truth which would lead to one's condemnation. For Chrysostom says (Hom. xxxi super Ep. ad Heb.): "I do not say that you should lay bare your guilt publicly, nor accuse yourself before others." Now if the accused were to confess the truth in court, he would lay bare his guilt and be his own accuser. Therefore he is not bound to tell the truth: and so he does not sin mortally if he tell a lie in court. Objection 2: Further, just as …
Saint Thomas Aquinas—Summa Theologica Contention Over the Man Born Blind.
(Jerusalem.) ^D John IX. 1-41. [Some look upon the events in this and the next section as occurring at the Feast of Tabernacles in October, others think they occurred at the Feast of Dedication in December, deriving their point of time from John x. 22.] ^d 1 And as he passed by, he saw a man blind from his birth. [The man probably sought to waken compassion by repeatedly stating this fact to passers-by.] 2 And his disciples asked him, saying, Rabbi, who sinned, this man, or his parents, that he should …
J. W. McGarvey—The Four-Fold Gospel The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments Confession of Sin --A Sermon with Seven Texts
The Hardened Sinner. PHARAOH--"I have sinned."--Exodus 9:27. I. The first case I shall bring before you is that of the HARDENED SINNER, who, when under terror, says, "I have sinned." And you will find the text in the book of Exodus, the 9th chap. and 27th verse: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked." But why this confession from the lips of the haughty tyrant? He was not often wont to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857 Restraining Prayer: is it Sin?
"Thou restrainest prayer before God."--JOB xv. 4. "What profit should we have, if we pray unto Him?"--JOB xxi. 15. "God forbid that I should sin against the Lord in ceasing to pray for you."--1 SAM. xii. 23. "Neither will I be with you any more, except ye destroy the accursed from among you."--JOSH. vii. 12. Any deep quickening of the spiritual life of the Church will always be accompanied by a deeper sense of sin. This will not begin with theology; that can only give expression to what God works …
Andrew Murray—The Ministry of Intercession The Practice of Piety in Glorifying God in the Time of Sickness, and when Thou Art Called to Die in the Lord.
As soon as thou perceivest thyself to be visited with any sickness, meditate with thyself: 1. That "misery cometh not forth of the dust; neither doth affliction spring out of the earth." Sickness comes not by hap or chance (as the Philistines supposed that their mice and emrods came, 1 Sam. vi. 9), but from man's wickedness, which, as sparkles, breaketh out. "Man suffereth," saith Jeremiah, "for his sins." "Fools," saith David, "by reason of their transgressions, and because of their iniquities, …
Lewis Bayly—The Practice of Piety Exposition of the Moral Law.
1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness …
John Calvin—The Institutes of the Christian Religion Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our …
Lewis Bayly—The Practice of Piety The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance …
Thomas Watson—A Body of Divinity Beth-El. Beth-Aven.
Josephus thus describes the land of Benjamin; "The Benjamites' portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and Beth-el." Let these last words be marked, "The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el." May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land, …
John Lightfoot—From the Talmud and Hebraica The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than …
Thomas Watson—A Body of Divinity Second Great Group of Parables.
(Probably in Peræa.) Subdivision F. Parable of the Rich Man and Lazarus. ^C Luke XVI. 19-31. [The parable we are about to study is a direct advance upon the thoughts in the previous section. We may say generally that if the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them. Each point of the previous discourse is covered in detail, as will be shown by the references in the discussion of the parable.] …
J. W. McGarvey—The Four-Fold Gospel Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the …
John Edgar McFadyen—Introduction to the Old Testament Links Joshua 7:26 NIVJoshua 7:26 NLTJoshua 7:26 ESVJoshua 7:26 NASBJoshua 7:26 KJV
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