Joshua 7:19, commentary and pictures

Joshua solemnly urges Achan as his son to give glory to the Lord God of Israel by openly telling all he had done and hiding nothing, so God's honor and justice would stand clear. Achan had coveted and taken what was appointed for destruction and dedicated to God, a golden wedge and a Babylonish garment hidden in his tent, and was exposed by successive lots though God already knew his deed and required it from his own lips. His own admission before evidence and punishment established his guilt beyond question, vindicated God's character and sentence, and kept the people from sympathizing with him as misused, charging Joshua with harshness, and rising in rebellion against God's judgment. That confession was hidden and forced, made only when concealment was no longer possible from alarm and fear of punishment rather than sorrow for displeasing God, and came too late to save him, for genuine repentance requires contrition, hatred of evil, and a changed purpose. One man's hidden covetous disobedience was charged to all Israel, bringing defeat, loss of life, and hindrance to God's blessing until the accursed thing was put away, teaching that God searches hidden dishonesty and that giving Him glory today still means full confession, forsaking of sin, and restitution.

Setting and Wording

Joshua solemnly pressed Achan to give glory to the Lord God of Israel by openly acknowledging the truth before God and Israel, telling what he had done and hiding nothing. The call to give glory to God meant honest confession and full disclosure of the concealed deed, so that God's honor and justice would be clear to the people. By his own admission Achan's guilt was established beyond question, leaving no ground to claim he had been condemned unjustly.

He addressed him as my son while urging complete openness rather than concealment, honoring the Lord by confessing wrongdoing openly before God and Israel. That open confession before evidence was produced and before punishment kept the people from sympathizing with him as misused and maltreated, from charging Joshua with harshness and unmerciful severity, and from charging God with being unmerciful and severe. It thus guarded against treasuring the judgment as mere severity, murmuring against God's servants, and rising in rebellion when God judges the transgressor.

The setting was Achan's hidden theft of what had been appointed for destruction and dedicated to God, knowingly stolen in violation of God's directions and concealed from view. What he coveted and took was a golden wedge and a Babylonish garment, which he secreted and hid in his tent. His concealed sin was brought to light by God's searching Spirit, who searches the hidden things of darkness, showing that selfishness, greed, and deception do not remain hidden from God. Because of that accursed thing in the midst of Israel all Israel suffered, was driven before its enemies and defeated, with the army driven back and many killed and thirty-six lives lost, for God is a jealous God and it is fearful to trifle with Him. God required the people to sanctify themselves and take away the accursed thing so they could stand before their enemies, and Achan with his household and all they possessed was destroyed, by which the curse was wiped away from Israel.

He was exposed by a process in which lots successively identified his tribe and family and finally himself, so that he was pointed out as guilty. The Lord did not at first name the man but showed the responsible leaders how to find the guilty person, and the call to confess and disclose the wrong belonged to that searching out. God already knew where the stolen goods were hidden and had told Joshua just what Achan had done and where they were, though He had not named the guilty man. Yet the honor of God required confession from the sinner's own lips openly and with nothing hidden, rather than having his guilt merely declared for him. The episode belonged to Gilgal during Israel's first encampment in the promised land, after the march to the overthrow of Jericho and the conquest of Ai, where Achan met the direful penalty of his sin.

Purpose of Open Confession

Joshua's solemn call to acknowledge the truth before God and disclose the deed meant that giving glory to the Lord in that setting was confessing the truth openly. Achan's own admission that he had coveted and taken the spoil and then hidden it in his tent established his guilt beyond question and left no basis for claiming he had been condemned unjustly.

That confession before the evidence was produced and before punishment made the facts of his guilt clear. Without it the people might have blamed Joshua or treated God's judgment as unjust, even accusing God of cruelty and Joshua of harshness. Human sympathy otherwise leads people to defend a wrongdoer and oppose justice.

Having Achan confess with his own lips rather than having his guilt declared for him would keep the people from sympathizing with him as misused and maltreated. It would keep Israel, ever ready to rebel, from charging God with being unmerciful and severe and from reproaching Joshua with harshness and unmerciful severity in punishment. It would keep them from treasuring and repeating the judgment as a mere example of severity, from murmuring against God's servants, and from rising in rebellion against God when He judges the transgressor. This was necessary because Achan was determined not to acknowledge his sin, and because people led by human sympathy justify the reproved transgressor who puts on innocence and complains of injustice, drop God out of the reckoning, cast reflection on the reprover, and excuse the wrongdoer.

The punishment thus vindicated God's character in His dealing with him and proved the justice of the sentence, which the Lord Jesus Himself specified. That closed the door to murmuring in Israel against God's servants for work God Himself had ordered done and to complaint about it. The call was meant to give Israel a lesson for that day and for today that He is acquainted with hidden dishonesty and hidden wrongdoing, knows all works and searches the hidden things of darkness, is among His people and acquainted with all their actions, is present among them, and so must be feared and honored.

Confession of sin made at the right time to relieve the people of God is accepted by God. Even a confession forced by terror when crisis finally comes and God speaks in behalf of His people may relieve the cause of God, although it is too late to save the sinner and is not of the right kind to benefit him. Like Achan, those who have sinned and been a cloud of darkness standing directly in the way of God's working, in murmuring and bringing discouragement upon the cause, become alarmed at the length they have gone and acknowledge that they have sinned, but not from conviction of their true state and a sense of how displeasing their course has been to God. Achan is the example of those who confess too late, who are not in harmony with right, who will not endure one test or proving of God even when God proves them and gives them another trial to evidence this to His people, who despise the straight testimony that reaches the heart, and who would rejoice to see everyone silenced who gives reproof.

Late and Forced Confession

Achan's confession was hidden and forced rather than voluntary, for he concealed his wrong and refused to acknowledge it until God searched him out and only then admitted his sin. He persisted in wrongdoing until he was hardened, and though he knew his guilt had weakened Israel before its enemies, his conscience did not condemn him. He would not relieve the people by humbling his proud, rebellious heart before God and putting away his wrong.

His admission came only after the investigation exposed him, when concealment was no longer possible and guilt had been proved. Because he had remained silent despite seeing the harm his sin caused, that late admission was too late to save him and brought him no saving benefit. It was aimed at escaping the consequences rather than expressing sorrow for displeasing God. It was made from alarm and fear of punishment when crisis came and God spoke in behalf of His people, not from conviction of his true state and a sense of how displeasing his course had been to God. Like him, those who have sinned and stood as a cloud of darkness directly in the way of God's working, murmuring and bringing discouragement upon the cause, may become alarmed at the length they have gone and acknowledge that they have sinned, yet their confession is too late and not of the right kind to benefit themselves, although it may relieve the cause of God.

Such a late admission is not evidence of genuine repentance. Genuine repentance includes contrition, a changed purpose, and hatred and abhorrence of evil, in contrast to merely admitting guilt when it is proved or when judgment and punishment are certain.

One Sin Troubles Israel

One man's hidden disobedience was charged to all Israel, bringing God's displeasure and defeat before enemies and suffering far beyond himself. Because of the accursed thing in the midst of the camp, Israel was driven back before its enemies, losing thirty-six lives in defeat, with thousands also said to have died in battle through the sin of one who held no holy office. That sin was covetous theft and embezzlement of what was dedicated to God — a golden wedge and a Babylonish garment coveted, taken and secreted — joined with deception, and it shows that hidden sin is still seen by God, hinders His blessing, and can bring harm to many and even corrupt the church when concealment persists under claim of innocence.

That one sin kept God from blessing the people and barred His way so that He could not do what He would for them, despite the great and glorious work He had by mighty power already done for them. An individual's corrupt heart can weigh down God's people and hinder the progress of His work, and the church was relieved when those who would not reform were separated from it. Success therefore depends on each person clearing the way by discipline, calling sin by its right name, hating the sin while loving the sinner with compassion, confessing and putting sin away instead of tampering with it, cleansing from all filthiness and perfecting holiness in fear of the Lord, and preparing the heart by repentance and entire surrender to become a living channel of light.

God required the people to sanctify themselves and to take away the accursed thing so they could stand before their enemies. Achan had sinned, and he with his household and all they possessed was destroyed, and by that destruction the curse was wiped from Israel and God's wrath against Israel was turned away. Hidden wrongdoing thus brings consequences beyond the one who commits it, until it is removed.

Israel was rebuked for failing to be vigilant in discovering sin among them, for in that day the offender had to be searched out by successive lots identifying tribe and family and finally the man himself. After God exposed the guilt, the people resolved to act promptly and earnestly against sin, though their zeal later carried them into harsh judgment and suspicion before facts were established. God knows what people misunderstand or misinterpret and will vindicate those who trust in Him, which warns against unjust suspicion and calls for calm, considerate treatment of those accused.

Dissembling and covering wrongdoing can make sin more grievous, especially when those responsible influence others and harm the wider cause. Selfishness, greed and deception do not remain hidden from God but will be found out and face judgment under His curse, and hidden sins will ultimately be exposed until the sinner's own lips confess them.

Covetousness at the Root

Achan's ruin began with covetousness that grew gradually into a habit, deadening judgment and leaving him an easy prey when temptation came, though he would have been horrified at the thought of bringing disaster on Israel. His sin was selfish covetousness, becoming wise above what is written, appropriating for his own use what belonged to God, taking the sacrifice from God's altar, embezzling what was dedicated to God, and adding theft and deception that brought defeat and the loss of thirty-six lives. Covetousness gains upon a person imperceptibly, so those who have it in their hearts are often unaware of it. Temptation can bring ruin even when a person feels secure and cannot be resisted by one's own strength, and a review of past failures can humble a person and expose the danger of trusting his own judgment.

Covetousness, selfishness, love of money, and love of the world spread through the ranks of professed Sabbath-keepers, who call their own and hoard up the means God lent them as stewards, drying up the spirit of sacrifice, and unless rooted out will bring as sure destruction as Achan's. Many love the world and its gain and increase, covet and conceal what belongs to God to the suffering of His cause and the destruction of themselves and their households, and unless there is an entire change will perish with the world. Deliverance requires arising to renew strength in God by renewing and keeping covenant with Him, with sacrificing for God and denying of self for the truth's sake. What is hoarded can be snatched away in a moment when God's prospering hand is removed, and the loftiness and pride of man will be brought down when kings and nobles, rich and poor alike bow under God's withering plagues.

God views in the same way today workers in His schools, institutions, and churches who measure themselves by themselves and compare themselves among themselves, think they should be greatly favored, demand wages like unbelievers receive, sell themselves to the highest bidder, and selfishly take treasury means that should support others. Such appropriation for one's own use is robbing the treasury like Achan's taking what belonged to God, and brings divine judgment. An atmosphere of unbelief surrounds such a man, his comparisons lead him to double-dealing, God is not with him, he cannot give the right mold to the work and cannot supply the necessities of laborers in hard fields who give part of their wages to the needs of those fields, and God sees every such case and will pass judgment on it. Backbiting, slander, envy, hatred, talebearing, accusing and condemning brethren, and blackening character with false reports are even worse in influence than Achan's sin. Their influence is not confined to the one who cherishes them but corrupts the minds and spirits and souls of many who listen, drives out the Spirit of God, and brings defilement as a root of bitterness, so God cannot bless the church till it is purged of this evil by repentance and change of course.

The unrepented spirit of Achan can remain in leaders who have not made restoration, showing the need for heart transformation and repentance.

Application to the Church

Hidden sin in the camp hinders success and must be dealt with promptly, put away, and cleansed from the camp so that others will fear God and not be contaminated. The sins at Wellington are compared to Achan's sin as showing how hidden wrong in the midst of the people can bring serious consequences. Those in responsible positions must not allow sin to remain in a brother or cover it up and excuse it, but must confront him and require him either to put away his sins or be separated from fellowship. The standard must be lifted far higher by those holding sacred, solemn, purifying truth, choosing poverty, reproach, separation from friends, losses, suffering, even death, rather than defiling the soul with sin or transgressing God's law, and acting at all times as in God's presence whose eye sees every secret thought, motive, desire and purpose.

Those who do wickedly and refuse admonition, warning and repentance, deceived and deceiving like Achan, must not be retained on the church books but must be separated from fellowship. They must first be visited and labored with and called to confess without hiding, and if they still refuse to repent they must be disfellowshipped, for to retain them insults the God of heaven and holds the saints accountable for their evil deeds. Defects of character in any member or minister are charged to the whole church if the church makes light of them. Knowingly placing a man of known weakness of character and moral darkness over the flock as minister assumes his defects as its own, brings God's rebuke upon the whole church, leaves God no longer with such a church unless the accursed thing is destroyed from among it, and makes its case more grievous than Israel's when it knows the evil yet hides its eyes and walks contrary to God's will.

Searching out hidden wrong and dealing promptly with prevailing sins so God's frown may be turned away is a special duty laid by God requiring discretion. Those who do not carry that burden must not hinder, question, doubt or find fault with those who act the part of Joshua, nor accuse them of a wicked fault-finding spirit, for God is not to be trifled with and His warnings cannot be disregarded with impunity. A wrong course pursued by one toward his brother turns the light of God from His people until the wrong is searched out and the cause of the oppressed is vindicated. That vindication requires tender feelings, enlarged hearts, broad and deep sympathy, noble largeness of soul and disinterested benevolence rather than narrow selfishness, with study of Isaiah's fast and close self-examination to discern whether the principles God requires are present so the church can triumph in God and receive the rich blessings promised.

God requires every person to have his case open before Him, to tell fully what was done and to put away everything offensive without stopping until it is corrected and removed. He is jealous, cannot look upon iniquity or let it pass without exposure, notices hidden evil, and will not stay with His people while it is winked at and passed over, as shown when Achan's falsehood, dissembling and dishonesty, which had entered his family and would have endangered all Israel, made his destruction necessary. In the present solemn time of opposition the same demand rests individually to seek God's glory and the success of His cause, to let conviction reach the heart and purify the inner man and soul temple by entire consecration of soul and body, and to faithfully hold the fort lest truth lose its power and the enemy of truth triumph. The success of God's work depends on each person clearing the way by discipline, calling sin by its right name, hating the sin but loving the sinner with the compassion of Jesus, confessing and putting sin away instead of tampering with it, cleansing from all filthiness of flesh and perfecting holiness in the fear of the Lord, and preparing the heart by repentance and entire surrender so Christ's words can find lodging and each one becomes a living channel of light watched and worked upon by heavenly intelligences.

Confession now, joined with forsaking sin, sends sins beforehand to judgment to be blotted out and must not be delayed. Such open confession instead of covering sin keeps a living connection with heaven that defends in days of peril from disaster, pestilence and dangers seen and unseen by securing the protecting care of Jesus and holy angels. This is especially urgent for those who profess to be keepers of God's law and rebuilders of the old waste places and the foundations of many generations, who must walk before Him in humility and depart from all iniquity. Giving glory to God means open confession hiding nothing, with full restitution of both principal and interest for means selfishly neglected, withheld or taken from His work. To offer only partial restoration, to make excuses and refuse full restitution, is not walking in the light but shows spiritual blindness needing anointing and the lack of the Holy Spirit's working, for such selfish appropriation of money belonging to God's cause is robbery in every sense, abuse of the Spirit of God, lack of principle and perverted ideas which God hates, blinding spiritual discernment until there is no real sense of justice, mercy, equity and truth.

Giving glory to God also means repenting and retracting a wrong course and openly confessing what was done. This is what those who joined in attempting to destroy Jesus after His discourse at Nazareth refused to do, even after His character and work were more fully known through miracles that no other man had done or could do. The same gospel standard holds today, no lower than in Joshua's day but more elevated as increased light shines. God already knew where the stolen goods were hidden and had told Joshua where they were though He had not named the guilty man, yet His honor required confession from the sinner's own lips, and though Achan's confession was too late to bring him saving benefit, it vindicated God's character, proved the justice of the punishment which the Lord Jesus Himself specified, and closed the door to murmuring in Israel against God's servants for work God Himself had ordered done.