God Had the Israelite Stone Achan and His Family Why Would We Want to Believe in This God?
Achan's sin has frequently been used and misused to place sin in the life of Christians today. But what does information technology hateful in its original context? And how should nosotros apply it today? Here are ten things about Achan, his sin, God'southward wrath, and God's grace, all constitute in Joshua 7.
1. Joshua 7 is not (primarily) near prayerlessness or sinful self-reliance.
What is Joshua 7 about? Many want to single out Joshua'south lack of prayer or the spies foolish self-confidence equally the problem in Joshua seven. Others want to commend Joshua for taking the side by side footstep into the land without waiting. Wryly, Dale Ralph Davis cites these alien interpretations and observes,
One expositor blames Joshua for interim without prayer while another commends him for acting with haste; one says it was bad that action was taken without prayer, nevertheless the other claims it was proficient to have action without sloth. We are at hermeneutical body of water unless we take seriously the writer's own intention equally expressed in verse 1. (Joshua,59)
Indeed, Joshua vii demonstrates many evidences of the author's intention and by paying attending to the literary shape of the passage, we can see that God's presence and the satisfaction of God'due south wrath stand up at the center of this story.
two. Joshua vii centers on God, his presence and his wrath.
Equally with whatever passage in Scripture, the literary shape gives tremendous insight into its significant. And here nosotros find a very articulate narrative arc (i.e., chiasm) that centers the story on God'southward presence and highlights the problem and solution of God's wrath. We can outline the story like this (cf. Dale Ralph Davis, Joshua,58).
A The Anger of the Lord aroused (v. 1)
B Joshua sends scouts (v. 2)
C Ai defeats State of israel (vv. 3–5)
D Joshua intercedes for Israel (vv. 6–9)
E God identifies State of israel's sin (vv. ten–12a) – Become up! (v. 10)
F God threatens abandonment (v.12b)
E' God announces judgment (vv. thirteen–xv) – Go upward! (v. 13)
D' Joshua interrogates Israel (vv. 16–19)
C' Achan confesses (vv. twenty–21)
B' Joshua sends messengers (vv. 22–23)
A' The Anger of the Lord abated (vv. 24–26)
From this outline, we come across that the center of the story revolves around the trouble of God domicile with Israel. Similar to the trouble at Sinai, where Moses pleads for Yahweh to remain with State of israel (Exod. 33:15), so hither, God says, "I will be with you no more, unless y'all destroy the devoted things from among you."
Interestingly, this divine abandonment is framed in the larger story of God'south anger. Verse 1 identifies the trouble—Israel has sinned and invited God'southward wrath. Verses 24–26 tell us God's anger has been satisfied. And in between, we observe how God's anger has been provoked through Achan'south sin (vv. 2–12) and how Joshua will lead Israel to resolve the problem earlier God (vv. 13–23).
From this outline, we learn this story centers on God, his holiness, man'due south sin, and Joshua'south obedience in resolving the outcome through leading the people to cut off Achan and his family. This does not deny other concerns, just this should focus our interpretation and help united states see how God resolves our problem of sin with his provision of atonement.
3. Reading Joshua in the context of Joshua vi–8 helps explain God'due south justice
Additionally, nosotros should read this story in conjunction with Joshua 6 and viii. As Achan's trades on the word "problem," we were already clued into the fact that "trouble" is coming. In Joshua 6:18, we read, "But yous, keep yourselves from the things devoted to destruction, lest when you have devoted them you accept any of the devoted things and make the camp of Israel a thing for destruction and bring trouble upon it."
The mention of "trouble" foreshadows the events of Joshua 7, and information technology is not simply the name Achan that is troublesome; it is his breach in God's command. He brings problem on State of israel (vii:25) past stealing God's devoted things. To put information technology differently, he steals from God'due south house. In Joshua six:nineteen, 24, the devoted things were to go into the Lord's treasury. But instead, they Achan took him into his business firm.
Reading Joshua vi and 7 together helps u.s.a. to see why this was such a wicked deed. And because his sin involved his house, it makes nifty sense why his whole business firm was put to death. Though hidden, it is likely they were aware of the alienation.
Reading Joshua 7 and 8 also helps u.s.a. see how God resolves the problem brought by Achan'southward sin. Once Israel obeys, God's favor rests on them once again. Clearly, God's judgment begins with the household of God and one time his business firm is in order (Joshua 7), Israel's role of purifying the country will continue. Indeed, God's implacable holiness with Israel reminds us how impartial he is.
God'due south judgment on his own people is besides another evidence Joshua eight–12 is not in any way a course of genocide. Rather, all those who die in Joshua 6–12 die for their wickedness. This is true for Jew and Gentile alike (cf. Rom. 2:9–11).
4. Joshua's scouts bring clarity to the identity and mission of two spies in Joshua 2.
Widening our gaze in Joshua, we find corroboration in Joshua 7 that the spies in Joshua 2 went into Jericho with a bulletin of mercy. How do we run across this? Joshua 7 tells united states.
In Joshua 7:2 Joshua sends scouts to await at Ai. When they render they requite a report that merely a pocket-sized ring of soldiers is needed. This is obviously wrong, but the betoken is that they went to look upon Ai for the purpose of warfare. Nothing like this occurred in Joshua two. As Richard Hess observes,
The instructions given to the men, 'Go up and spy out' [five. 2] are unlike from those given to the two who went to Jericho in two:i, 'Go, wait.' The response of the spies and their report suggests that they perceived their mission differently. If the mission of the kickoff group had been to report on the condition of the inhabitants and to notice supporters, that of the second seems to centre around the strength of the opposition and whether information technology can be overcome. The purpose of the mission to Ai resembles the instructions that Moses gave to the original group of spies (Num. 13:17—20). Perhaps this similarity also prefigures the defeat. (Joshua, 160)
Additionally, in Joshua 7 we find linguistic communication of "messengers" that confirms this contrast between Joshua ii and Joshua 7. In other words, in Joshua 7:22 Joshua sends "messengers" to look for the stolen treasure. They find it and bear witness to their findings. Interestingly, the give-and-take for "messengers" is the same used in Joshua 6:17, 25 to describe the "spies" whom Rahab hid. Past comparing, we learn that the original spies were messengers of salvation and judgment, sent by Joshua to salve Rahab (6:25). This is different than the purpose of spies/scouts in Joshua 7:2–v.
5. Achan's exclusion from Judah's line (Joshua 7) should too be read (or, red) with Rahab'south inclusion (Joshua ii).
Another connection in Joshua is the comparison and contrast betwixt Achan and Rahab. Though it takes some piece of work (mainly flipping pages), nosotros meet the connection betwixt Achan and Rahab through the ruby thread. Only, this thread does non bind them; information technology separates them.
In Joshua 2 the two witnesses tell Rahab to identify herself with Israel and Israel's God by hanging a cherry thread in the window. This harkens dorsum to the Passover, but it also harkens back to the one place where we find a scarlet thread in Israel's history—namely, in the nascency narrative of Zerah and Perez. Genesis 38 describes the event of Tamar's delivery of Judah's twin sons.
27 When the time of [Tamar's] labor came, there were twins in her womb. 28 And when she was in labor, one put out a hand, and the midwife took and tied a crimson thread on his manus, saying, "This i came out first." 29 But as he drew back his manus, behold, his brother came out. And she said, "What a breach you lot have made for yourself!" Therefore his name was chosen Perez. 30 Afterward his brother came out with the scarlet thread on his paw, and his name was called Zerah. (vv. 27–xxx)
In this account, Zerah is identified as the firstborn, i.e., the son by primogeniture who would enjoy the force and blessing of Judah. Subsequently in Genesis 49:9–12, Judah would be given the approval of the kingdom. Hence, we can imagine that State of israel's male monarch would come up from Judah, by way of Zerah. Simply in Joshua this is going to alter.
Joshua 7 goes to great lengths to place Achan every bit the great, not bad grandson of Zerah—the son of Tamar with the scarlet string. Poesy 1 and verses 16–18 both identify Achan with Zerah, and we might place Achan with the red thread. But, like Esau, Achan forsakes his birthright by stealing the devoted things, including a robe from Shinar (Babylon), which identifies him and Jericho with that wicked city-country.
In this mode, we see why Achan is cut off. But nosotros also demand to see how his execution transfers the hope of the kingdom from Zerah to Perez. And this is where we come up back to Rahab.
As Matthew 1:5 indicates, Rahab is brought into the family of David past means of marrying Salmon. Joshua 6:25 says that Rahab "has lived in Israel to this mean solar day, because she hid the messengers whom Joshua sent to spy out Jericho." Yet, from her inclusion in Israel nosotros tin can also now see that God gave her a red thread was meant to replace the one tied to Zerah. Though imperceptible past itself; read with Joshua 7, Joshua two shows united states of america how God is moving in redemptive history. As Warren Gage observes ( Gospel Typology in Joshua and Revelation: A Whore and Her Scarlet, 7 Trumpets Sound, A Bang-up City Falls),
The crimson cord appears in two other passages in the Hebrew Bible, both in records of the royal genealogy. The first account tells of Tamar (Heb. palm tree), the Gentile daughter-in-constabulary of Judah who dressed herself like a whore in order to secure her right to be the mother of Judah's levirate first-born. After Tamar'southward deception of Judah, two sons emerged from her womb, the offset one presenting in the nascency was Zerah, whose arm was tied with a crimson cord by the midwife to marker his status as the commencement-born. The 2d account occurs in the Rahab narrative. The Gentile Rahab was a whore in Jericho (Heb. city of "tamars" or "palm trees", Deut 34:3). After Rahab's charade of the king of Jericho, two men emerged from her window, which was and so tied by a scarlet cord.
Simply amazing! Equally confirmed past the place of Tamar and Rahab in Matthew's genealogy of Jesus, this connection shows how God is working bring Jesus into the earth.
6. The sin of Achan cannot be directly applied to Christians today.
Equally we read of this typology betwixt Tamar and Rahab, we brainstorm to larn that we cannot simply apply this passage directly to ourselves. Instead, nosotros must read Joshua 7 in the history of redemption. In item, we must consider how the events of Joshua flesh out the covenant with Moses.
Now this principle of estimation is true for all passages in the Old Testament. Yet, it is most hands forgotten in texts where information technology looks like in that location is a uncomplicated direct correlation between the Old Testament the New. For case, with Joshua seven many commentators desire to make the point that sin has a communal effect. And, of class, this is true. What happens in Vegas never stays in Vegas. Sin always creeps. Notwithstanding, this full general principle needs further covenantalexplanation, lest nosotros misapply the passage and miss the import of God's Discussion.
7. The non-pardon of Achan and the judgment on his family are related to Achan's place in redemptive history.
There are at least two means we need to encounter Joshua 7 in its covenant context. First, the confession of Achan does non lead to pardon because God said that State of israel'south sin would not be pardoned. In Exodus 23 we discover the harrowing words that when the "Angel of the Lord" led Israel out of Egypt and into the promised state, at that place would be no pardon for sin. Verses 20–22 describe this condition.
Behold, I ship an affections before you to baby-sit yous on the way and to bring you to the place that I accept prepared. 21 Pay careful attention to him and obey his voice; do not rebel against him, for he will not pardon your transgression, for my name is in him. 22 "Only if you carefully obey his voice and do all that I say, then I will be an enemy to your enemies and an antagonist to your adversaries.
Already, we take seen that Israel'due south start generation died in the wilderness, as did Moses. Clearly, there was not sense of pardon under the Mosaic covenant. The same principle holds in Joshua with Achan.
2nd, the judgment on Achan's family also depends on the covenantal arrangement in Israel. Whereas the new covenant would enjoy straight mediation between God and human being, through the God-man Jesus Christ. Under the sometime covenant, circumcised males stood as the covenantal heads to their families. In this administration, blessing and cursing came through the respective obedience or defiance of these family heads. Therefore, when Achan sinned, information technology makes sense that his family was punished with him.
For both of these reasons, we must be cautious in applying his sin directly to Christians today. As Ken Mathews puts it,
Teachers must avoid using Achan'due south feel equally a paradigm for punishment. The penalisation that the Lord inflicts is not the norm in Israel, and Achan's state of affairs is a rare circumstance. Achan'south family unit is horribly executed too. This is difficult to understand considering of today'due south emphasis on individual accountability. The Bible too acknowledges that individuals should suffer for their own sins, not the sins of others (Jer. 31:29—30; Ezek. 18:1—32). The principle of corporate solidarity, however, takes precedence in this case since the objective of entirely destroying the city is to cutting off pagan influence. Achan'due south action places him and his family nether the same judgment of death, as the Lord has forewarned. (Joshua, 65–66)
Mathews is right that corporate solidarity plays a function, merely he neglects to run into the weakness of the old covenant. Indeed, the reason why God does non forgive Achan is deeply related to the weakness of the sometime covenant.
viii. God'due south response to Achan'due south sin is prove of the quondam covenant's weakness.
If we placed Achan's words in the context of the new covenant, we would be hard pressed to deny him forgiveness. Or at least, to the church who is given the delegated authority to grant forgiveness (John 20:22–23). Listen to what he says in verses twenty–21
"Truly I have sinned against the Lord God of Israel, and this is what I did: 21 when I saw amongst the spoil a beautiful cloak from Shinar, and 200 shekels of silver, and a bar of gold weighing 50 shekels, and then I coveted them and took them. And see, they are hidden in the globe within my tent, with the silvery underneath."
His confession is true, as the messengers find the materials as he describes. And his words include acknowledgement of sin. Therefore, information technology seems that in that location's no reason he would not exist forgiven. And nonetheless, there is no forgiveness (come across again Exod. 23:20–22).
This reminds us that the precision of our words is not what says us. Confession is never enough to merit God's grace. Zip "claim" grace. Rather, it is God who saves. And under the old covenant, there is non a guarantee of pardon. The freedom and fullness of grace that we know today would wait for the new covenant.
9. We must call up the new covenant as we read Joshua 7.
In Joshua 7, Achan'due south execution is the resolution of the chapter. Still, this resolution is the beginning of our problem. How can nosotros remain in fellowship with a God who is and so astringent towards sin? The answer is not plant in redefining who he is or mitigating the gravity of his holiness.
Rather, the respond is found in Christ. Indeed, Joshua 7 must be read in the context of the whole book, which is all written to prepare usa for Jesus. Joshua, son of Nun, could never provide forgiveness for Achan's sin. While he led a people whose obedience towered over the generation of Moses; he did not atomic number 82 a people to find ultimate rest.
Hebrews 3–iv makes this plain and we observe it in Joshua too. In Joshua 8 and 24, Joshua leads Israel to renew the Mosaic Covenant. He does non offer a new covenant. That would wait for Christ, who would seal a covenant with his ain blood. Indeed, today men and women who sin like Achan tin make his confession and trust their sins will be forgiven. Why? Is information technology considering God has learned to exist more gracious? No!
The reason is constitute in the new covenant, which Christ inaugurated with his own blood. Jesus took the place for sins like that of Achan; he died for covenant-breakers. And thus he has made 1 John i:nine possible: If you confess your sins to God, he is faithful and simply to forgive us our sins and cleanse united states of america of all unrighteousness. This poetry could not be written in the Old Testament, considering Jesus had not come. Just since Christ has come, there is a greater promise of grace and forgiveness based on the fact that God is just and the justifier.
x. Joshua seven leads usa to confess our sin, because Jesus Christ is a Door of Hope.
Finally, Joshua 7 finishes with pile of stones standing over Achan's bones (vv. 24–26). Information technology is not a pretty picture, but information technology is ane God intends for Israel and us to remember. The Valley of Trouble (Achor) is meant to recall God's judgment on sin. Withal, judgment is non the last discussion in this valley. For in Hosea, another volume that focuses on Israel'south sin, we notice these words,
fourteen "Therefore, behold, I will allure her, and bring her into the wilderness, and speak tenderly to her. 15 And there I volition requite her her vineyards and make the Valley of Achor a door of hope. And in that location she shall answer as in the days of her youth, every bit at the time when she came out of the state of Egypt. 16 "And in that day, declares the Lord, you lot will call me 'My Husband,' and no longer will you call me 'My Baal.' 17 For I volition remove the names of the Baals from her mouth, and they shall exist remembered by proper name no more. xviii And I will make for them a covenant on that mean solar day with the beasts of the field, the birds of the heavens, and the creeping things of the footing. And I volition abolish the bow, the sword, and war from the country, and I will make you prevarication down in safety. (Hosea two:14–18)
Wonderfully, Hosea (which is Joshua's get-go name, by the fashion) points to a new covenant that God volition bring in the time to come. This new covenant is described in terms of a new creation (v. eighteen) and information technology volition begin in the Valley of Achor. Indeed, Hosea 2:xv says that this place where Achan is buried will get a "door of hope." How? By means of Christ coming from the line of Rahab and redeeming God's people from the penalty of their sin. (Hosea 3:1–5 speaks of a new David).
In fact, o bring the story full circle. Achan's sin starts by stealing a gold and robe from Babylon (Shinar is Babylon, Gen. 10:ten). Incredibly, Jericho is presented every bit a city drinking in the riches of Babylon. The significance of this is found in Revelation, where Babylon is presented as a harlot making drunk the nations. And however, in the midst of this idolatrous urban center, we detect that there are "Rahabs" that are brought out and fabricated role of God'due south celestial helpmate. Revelation 18:4–5 puts information technology like this, speaking to the elect in the urban center of Babylon,
Come out of her, my people, lest you lot have part in her sins, lest you share in her plagues; 5 for her sins are heaped loftier equally heaven, and God has remembered her iniquities.
This is the concluding word from the Valley of Achor. While pardon was not possible for Achan, pardon is possible today. Why? Considering it is not Joshua that is bringing salvation, but Jesus. And in his decease and resurrection, the victorious Lamb has made a mode of salvation for the worst sinners. For that reason, we can take double comfort in God's purposes. We can confess our sins and know without a doubt that he is faithful and but to forgive united states of america . . . because of Jesus Christ.
This was not available in the Old Testament, but praise be to God it is today!
Soli Deo Gloria, ds
Source: https://davidschrock.com/2019/10/11/how-gods-judgment-upon-achans-sin-teaches-us-to-confess-our-sins-10-things-about-joshua-7/
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