Joshua Chapter 7

Defeat at Ai and Achan’s Sin
A. Defeat at Ai.

1. (Joshua 7:1) Not all of Israel obeyed the command concerning the devoted things.

“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.”

a. “The children of Israel committed a trespass in the accursed thing”:
This verse immediately reveals the reason for Israel’s coming defeat at Ai. Though only one man physically sinned, God viewed it as a national trespass because Israel was in covenant unity. They had been plainly warned earlier: 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.” To “commit a trespass” is to act unfaithfully, to cross a clearly defined boundary of God’s command. This was not an accident, but deliberate disobedience.

b. “The accursed thing”:
These objects were not merely material spoils; they were tied to pagan worship, idolatry, immorality, and demonic practices of the Canaanites. God did not forbid Israel from taking them because He was against wealth, but because He was against idolatry and contamination. The conquest of Canaan was not a campaign of greed, but an act of divine judgment. Israel was to be God’s instrument of cleansing, not beneficiaries of pagan corruption. To take these items was to bring the abominations of Canaan into the camp of God’s people.

c. “So the anger of the Lord was kindled against the children of Israel”:
Though one man sinned, the entire nation came under God’s displeasure. This shows the seriousness of covenant responsibility. Israel’s strength was not in numbers, weapons, or military strategy, but in the presence and favor of the Lord. When sin entered the camp, divine favor was withdrawn. They would not be defeated by the power of the Canaanites, but by the loss of God’s power. As it is written, Psalm 33:16 — “There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.” The anger of the Lord meant the withdrawal of His protection, allowing Israel to suffer defeat to awaken them to their sin.

2. (Joshua 7:2–3) The spies report from the city of Ai.

“And Joshua sent men from Jericho to Ai, which is beside Beth–aven, on the east side of Bethel, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai. And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few.”

a. “So the men went up and viewed Ai”:
Joshua follows the same pattern he used at Jericho—sending spies to assess the situation. Ai was a small city compared to Jericho, positioned near Beth–aven and Bethel. Yet something is noticeably absent in this decision: there is no mention of Joshua inquiring of the Lord as he had done previously. This lack of prayerful dependence hints that Israel is beginning to rely on past victories and human reasoning rather than the guidance of God. The spies return with confidence—not because they trusted the Lord, but because they measured the enemy only by size, not by the spiritual condition of Israel. Whether their suggestion came from faith or pride does not matter; disobedience to God removed divine favor, and no military wisdom could compensate for that.

b. “Let not all the people go up… for they are but few”:
The spies assumed victory would be easy. They saw a weak enemy, but they did not see the hidden weakness within Israel—sin in the camp. They believed fewer troops would spare the people unnecessary effort, but they neglected the most important reality: Israel’s success depended not on numbers, but on the presence of God. As the Lord later revealed, Joshua 7:12 — “Therefore the children of Israel could not stand before their enemies… neither will I be with you any more, except ye destroy the accursed from among you.” It is not the size of the enemy, but the absence of God that brings defeat. They had conquered Jericho by faith and obedience; now they presume Ai will fall by routine and experience. Achan’s sin showed that Israel was no longer fully yielded to God, and when God’s people are unconquered in heart, they cannot conquer in battle.

3. (Joshua 7:4–5) Israel is defeated at Ai.

“So there went up thither of the people about three thousand men: and they fled before the men of Ai. And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.”

a. “So there went up thither of the people about three thousand men”:
Joshua acts according to the counsel of the spies and sends about three thousand soldiers—more than the minimum recommended. He is careful, strategic, and seasoned in warfare. Yet even the most skilled leadership cannot compensate for the absence of God’s blessing. No amount of human wisdom, planning, or military strength can overcome the consequences of disobedience. They advanced with confidence, but without God. As a result, they fled before an enemy far weaker than Jericho.

b. “And the men of Ai smote of them about thirty and six men”:
At Jericho, Israel suffered no casualties. Now, at a much smaller and seemingly insignificant city, thirty-six Israelites die. Militarily, this is a small number. Spiritually, it is a catastrophic signal. It proved that Israel could lose even in the Promised Land, the very land God promised to give them. What frightened Israel was not the loss of thirty-six men—it was the realization that the presence of God was no longer with them. The lesson is clear: the strength of the enemy is not what determines victory or defeat; it is the presence or absence of God. Without Him, the smallest enemy becomes overwhelming.

i. This defeat revealed that victory in Canaan was not guaranteed simply because God had promised them the land. His promise did not eliminate the need for obedience. As the Lord later said, Joshua 7:12 — “Neither will I be with you any more, except ye destroy the accursed from among you.” Without God’s help, their swords, numbers, and strategies meant nothing.

c. “Wherefore the hearts of the people melted, and became as water”:
This phrase echoes the fear the Canaanites felt when they heard of God’s power at the Red Sea and Jericho. Now the same phrase describes Israel. The fear that once broke the spirit of their enemies now fills their own hearts. Their courage evaporated. They realized that apart from God, they were as powerless as any other nation. Their fear was justified, because if God did not fight for them, they could expect only defeat, captivity, and death. Israel’s confidence melted, not because Ai was strong, but because they were no longer right with God.

B. Joshua Goes Before the Lord in a Time of Crisis

1. (Joshua 7:6–9) Joshua fears that God has abandoned Israel.

“And Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord until the eventide, he and the elders of Israel, and put dust upon their heads. And Joshua said, Alas, O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan! O Lord, what shall I say, when Israel turneth their backs before their enemies! For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?”

a. “Joshua rent his clothes… and put dust upon their heads”:
This was a public sign of deep grief, repentance, and desperation. Joshua is not merely saddened by the death of thirty-six soldiers; he is mourning the loss of God’s favor. He falls prostrate before the ark of the Lord—the symbol of God’s presence—and remains there until evening. This posture shows brokenness and humility. Unlike a leader who blames the soldiers or the strategy, Joshua goes straight to God, acknowledging that the true crisis is spiritual, not military.

b. “Alas, O Lord God, wherefore hast thou at all brought this people over Jordan… to destroy us?”
Joshua’s words reflect confusion, fear, and pain. He knows God is faithful, yet the situation seems to contradict God’s promises. His question does not come from rebellion, but from a broken heart seeking answers. Joshua cannot comprehend defeat in the Promised Land, so he wonders if God has withdrawn His hand. Like Moses in earlier years, he cries out, “Why?” This shows that Joshua understands defeat is never accidental—there is always a cause. He refuses to accept defeat as normal, because Israel’s battles are the Lord’s battles.

c. “Would to God we had been content, and dwelt on the other side Jordan”:
Joshua momentarily speaks in human weakness, wishing they had stayed east of Jordan. This is not unbelief in God’s character but a realization that without the Lord’s presence, the Promised Land becomes a place of disaster, not blessing. If God is not with them, it would have been safer to remain outside Canaan. This reveals a powerful truth: better to be in the wilderness with God than in the land of promise without Him.

i. This contrasts sharply with much of modern Christianity. Many churches and believers rely on programs, momentum, and human ability. If God withdrew His presence, many would continue on unchanged for a long time. Joshua, however, immediately senses the loss of God’s favor and falls on his face in grief and prayer.

d. “What wilt thou do unto thy great name?”
Despite his confusion, Joshua’s greatest concern is God’s reputation. He fears that defeat will cause the Canaanites to mock the God of Israel. Joshua is not just worried about Israel’s survival; he is concerned about the glory of God before the nations. This is the highest form of prayer—intercession not based on personal comfort or national pride, but on the honor of God’s name. He essentially argues, “Lord, if we perish, what will the world say about You? What of Your promises? Your power? Your name?”

2. (Joshua 7:10–11) The real reason for the defeat: Israel has sinned.

“And the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face? 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.”

a. “Israel hath sinned”:
God answers Joshua’s prayer with clarity and correction. The problem is not failure on God’s part, but sin on Israel’s part. God had not abandoned His people, nor forgotten His promise. Their defeat was the direct result of their disobedience. This is both sobering and comforting—sobering, because sin has consequences; comforting, because God Himself has not changed. The path back to victory lies not in pleading with God to change, but in removing the sin that grieves Him. Hence His first words: “Get thee up.” This is not the time for despair but for action, repentance, and correction.

i. Israel did not need to change God’s heart; they needed to change their own. God’s presence and power were withheld because His covenant was broken. His favor is linked to obedience, and His holiness does not allow Him to overlook willful rebellion.

ii. God’s will for His people is victory—not without battle, but with His presence. Yet He does not remove the possibility of defeat. He makes obedience possible, but not automatic. Israel sinned—not because they had to, but because they chose to.

b. “Israel hath sinned… they have also”:
Notice that God does not say, “Achan has sinned,” though only one man physically committed the act. He says, “Israel hath sinned.” In covenant relationship, the nation is viewed as one body. One member’s sin affects the whole. Thirty-six men have died, Joshua is on his face in defeat, and the nation’s heart has melted—all because one man hid sin in his tent. This is how seriously God views sin among His people.

i. The apostle Paul uses this same principle in the New Testament: 1 Corinthians 5:6 — “Know ye not that a little leaven leaveneth the whole lump?” Just as leaven spreads through dough, tolerated sin contaminates an entire congregation. God holds His people collectively responsible if they ignore, excuse, or hide sin among them.

ii. In this sense, the toleration of sin can be worse than the sin itself. If left unchecked, it spreads, hardens hearts, and brings defeat. God commands that it must be dealt with thoroughly and righteously.

c. “For they have even taken of the accursed thing, and have also stolen, and dissembled also”:
God defines the sin clearly. Someone took what was devoted to God—things set apart either to be destroyed or placed in the treasury of the Lord. That person stole from God, lied about it, and hid it among his possessions. This was not merely greed; it was sacrilege. It was an attempt to secretly possess what belonged to the Lord.

i. Under the Law, if anyone kept for themselves something that belonged to God, they were required to restore it plus twenty percent as restitution (Leviticus 22:14; 27:15; 27:19; 27:31; and Leviticus 6:4–5). God treated withholding what belonged to Him as theft.

ii. The New Testament teaches the same principle spiritually. Giving is not optional generosity—it is obedience. 1 Corinthians 16:2 commandeth, “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him.” And 2 Corinthians 9:7 instructs, “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” When we withhold what God directs us to give, we commit sin and must repent.

3. (Joshua 7:12–13) The effect of sin: no power, no presence of God until the sin is removed.

“Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you. 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.”

a. “Therefore the children of Israel could not stand before their enemies”:
Their defeat was not due to lack of strength, strategy, or numbers. It was because God had withdrawn His power. Israel was in covenant with the Lord. That covenant promised great blessing for obedience and severe consequences for disobedience. When they obeyed, no enemy could stand before them; when they sinned, they could not stand before even the smallest enemy. Victory was never automatic; it depended entirely on the presence of God.

i. Believers today are not under the Mosaic covenant but under the New Covenant in Christ. Our salvation is secured by Jesus Christ alone, not by our works. Yet fellowship with God—and the experience of His power—is affected by sin. 1 John 1:6 warns, “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.” Sin does not sever our relationship if we are truly saved, but it breaks our fellowship, and when fellowship is broken, spiritual strength is weakened.

ii. Our position in Christ is secure, but our power in daily living flows from close fellowship with God. If we walk in sin, we should not be surprised when we fall in battle, when prayers go unanswered, when joy fades, and when spiritual defeat becomes normal.

b. “They were accursed… neither will I be with you any more, except ye destroy the accursed from among you”:
God makes His position clear. He will not march with Israel while they harbor the very things He commanded to be destroyed. They have become “accursed,” meaning devoted to judgment, just as the Canaanites were. This is devastating: the people of God placed themselves in the position of God’s enemies because of hidden sin. But God also gives hope—His presence will return once the sin is removed. When sin is confessed, judged, and put away, His favor and power return.

c. “Sanctify yourselves… Thou canst not stand before thine enemies, until ye take away the accursed thing from among you”:
God calls Israel to prepare for cleansing. They must set themselves apart, search their camp, and remove the sin. Only then will they be able to stand before their enemies again. This teaches a powerful principle: when God puts His finger on a particular sin and we refuse to deal with it, failure will follow us until it is removed. God sometimes allows defeat—not to destroy us, but to drive us to repentance.

i. The most dangerous place for a believer is not during failure, but during prideful success apart from God. When we think we are winning on our own strength, we are most vulnerable. God, in mercy, allows defeat to draw us back to dependence on Him.

4. (Joshua 7:14–15) Instructions for the judgment of sin.

“In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the Lord taketh shall come according to the families thereof; and the family which the Lord shall take shall come by households; and the household which the Lord shall take shall come man by man. And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the Lord, and because he hath wrought folly in Israel.”

a. “The tribe which the Lord taketh”:
God gives Joshua clear instructions on how the guilty person will be identified. Israel must appear tribe by tribe, then family by family, then household by household, and finally man by man. This process shows that the sin was not hidden from God. Joshua did not know who sinned, but God did. What is secret on earth is fully exposed in heaven. Hebrews 4:13 — “But all things are naked and opened unto the eyes of him with whom we have to do.”
This teaches that no sin is truly private. Men may deceive family, leaders, and entire nations, but no one deceives God. Therefore, believers should live with integrity, with one life before God and men—not a public face and a hidden secret life.

b. “He that is taken with the accursed thing shall be burnt with fire”:
God declares that the one found guilty must be judged severely. This judgment includes not only the man but all that he possesses. The reason given is solemn: “because he hath transgressed the covenant of the Lord, and because he hath wrought folly in Israel.”
To take what was devoted to God was a betrayal of the covenant and an act of spiritual treason. It brought defeat to the nation and reproach upon God’s name. Only when sin is judged can fellowship with God be restored and His blessing return.

Once the sin is removed, the power and presence of God will once again go with His people. Purging sin is never for cruelty, but for the restoration of holiness, unity, and blessing.

C. Achan’s Sin Is Publicly Judged

1. (Joshua 7:16–18) God exposes the guilty man.

“So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken: and he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken: and he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.”

a. “Achan… was taken”:
Joshua obeys the Lord and begins the solemn process early in the morning. Tribe by tribe they stand before God. The tribe of Judah is selected—the royal tribe, the same tribe from which Messiah would one day come. Then family by family within Judah, then household by household, until the lot falls upon Achan, son of Carmi. What had been hidden in the darkness is now exposed under the light of God’s judgment. This must have been a moment of dread beyond words for Achan—standing exposed, with no place left to hide. How much better it would have been to simply obey God, or even to confess voluntarily before the process began.

b. Achan stood, fully exposed, remembering his sin:
As each step drew closer—tribe, family, household—Achan surely felt the noose of conviction tighten. He knew exactly what he had taken, exactly where it lay buried under his tent. Yet he remained silent until God publicly exposed him. This is the tragedy of sin: it promises secrecy but ends in shame. It offers pleasure but pays with pain. Hebrews 11:25 speaks of the “pleasures of sin for a season,” but that season always ends.

i. Sin gives momentary satisfaction, but always demands a greater price than we expected to pay. Achan may have felt excitement when he first saw the silver, gold, and Babylonian garment, but now that brief thrill is swallowed by guilt and fear.

Sin whispers, “No one will know,” but Scripture declares, Numbers 32:23 — “Be sure your sin will find you out.”

2. (Joshua 7:19–21) Joshua confronts Achan, and Achan confesses his sin.

“And Joshua said unto Achan, My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto Him; and tell me now what thou hast done; hide it not from me. And Achan answered Joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done: 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.”

a. “My son… give glory to the Lord God of Israel, and make confession unto Him”:
Joshua addresses Achan tenderly—“My son”—showing both pastoral care and authority. He commands Achan to give glory to God by confession. To confess sin is not merely to admit guilt but to glorify God, acknowledging that His judgment is righteous and His commandments are just. Hidden sin robs God of glory, but confession restores that glory by declaring God to be right and the sinner to be wrong. Achan is urged to stop hiding, because sin always gains power in secrecy.

b. “A goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold”:
Achan lists exactly what he took. A fine garment from Babylon—an item of pride, fashion, and status. Two hundred shekels of silver—wealth and security. A wedge of gold weighing fifty shekels—symbol of power and greed. Yet when compared to the lives lost, the defeat of Israel, and the dishonor brought to God—what he gained was worthless. This confirms Scripture: 1 Timothy 6:10 — “For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.” Achan pierced himself, his family, and his nation through with many sorrows for a handful of treasure he could never enjoy.

c. “I coveted them, and took them”:
Achan’s confession shows the path of sin clearly: “I saw… I coveted… I took.” This is the same pattern seen in Eve in Eden (Genesis 3:6), in David when he took Bathsheba (2 Samuel 11:2–4), and in all who fall to temptation. Sin begins with sight, then stirs desire, and ends in action. Achan may have justified it inwardly: No one will know. It won’t hurt anyone. I deserve it. This is my opportunity. But sin that is rationalized is still sin—and it always brings regret.

i. Achan feels sorrow now that he is exposed—but godly wisdom is to feel sorrow before we sin. If we could see the tears, shame, and destruction sin brings, we would flee from it before it is too late. James 1:15 — “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”

2. (Joshua 7:22–26) The confession confirmed, and judgment executed.

“So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it. And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the Lord. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. 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. And they raised over him a great heap of stones unto this day. So the Lord turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.”

a. Achan’s sin confirmed before all Israel:
Joshua immediately sends messengers who run to Achan’s tent—this shows urgency and seriousness. The stolen items are found exactly where Achan confessed: buried in the midst of his tent, the silver underneath. The items are brought and laid out “before the Lord,” meaning in the presence of God and His people, exposing the sin openly. Nothing remains hidden. What Achan secretly buried beneath his tent is now displayed before all Israel, proving that God sees everything.

b. Judgment executed at the Valley of Achor (“Valley of Trouble”):
Joshua, along with all Israel, brings Achan and all that belonged to him to a valley which is then named Achor—meaning trouble. Joshua says, “Why hast thou troubled us? the Lord shall trouble thee this day.” Achan is stoned by the people, then his body and possessions are burned with fire. A great heap of stones is raised as a memorial and warning to future generations. This heap was still there “unto this day,” meaning at the time the book of Joshua was written.

c. What about Achan’s family?
It is said that his sons and daughters were brought, but the text emphasizes the singular “him” when speaking of stoning. This implies that Achan alone was executed for the sin. His children were likely present to witness the judgment, as sin in the household affected the entire family, but Scripture avoids directly stating that the children were stoned. The plural (“them”) in verse 24 more properly refers to Achan’s possessions, not his children.

d. “So the Lord turned from the fierceness of His anger”: restoration after judgment.
God’s holy anger is satisfied. The sin has been exposed, confessed, and judged. Now, God’s favor can return to Israel. They are once again in a position to walk in His power. This teaches that even severe failure, when confessed and judged, can become the doorway to restoration and renewed victory.

i. Sin must die before victory returns:
This moment reminds us of a spiritual truth—victory comes after death. The flesh must be crucified before resurrection power is experienced. Galatians 5:24 — “And they that are Christ’s have crucified the flesh with the affections and lusts.” When sin is buried instead of confessed, defeat follows. When sin is exposed, judged, and put away, God’s presence returns.

e. Valley of Achor—trouble turned into hope:
This valley becomes a lasting symbol in Scripture. Later, God uses it as a picture of restoration: Hosea 2:15 — “And I will give her… the valley of Achor for a door of hope.” The place of judgment becomes the place of mercy. Where sin was exposed and punished, God later promises hope and renewal.