Achan

Biblical Account

The story of Achan appears in Joshua 7. Joshua 7:1 introduces him as "Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah." In 1 Chronicles 2:7 the same person is called "Achar."

At the fall of Jericho, God designated everything in the city as "accursed," or devoted. Devoted things were items that no one could keep; they had to be given wholly to God or destroyed. From among them Achan took "a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight," and hid them in the ground inside his tent (Joshua 7:21).

Israel then went up against the small city of Ai and was defeated, and thirty-six men were killed (Joshua 7:5). When Joshua tore his clothes and fell on his face crying out to God, God answered that "Israel hath sinned" by taking the accursed thing (Joshua 7:11). Lots were then cast to identify the offender, narrowing the selection by tribe, clan, household, and finally individual, until Achan was taken. Achan confessed, "I saw... then I coveted them, and took them." He was then brought, together with his children, his livestock, his tent, and his possessions, to the Valley of Achor, where they were stoned and burned. A heap of stones was raised over him (Joshua 7:24–26). The name "Achor" is interpreted as meaning "trouble" and is linked to the verb "trouble" in Joshua 7:25.

Significance Within Scripture

Joshua 22:20 recalls that because of Achan's transgression wrath fell on all the congregation, citing him as a warning to the whole community. Hosea prophesies in Hosea 2:15 that God will give "the valley of Achor for a door of hope," and Isaiah 65:10 likewise speaks of the restoration of the Valley of Achor. Both prophecies take the place of judgment and recast it as a symbol of restoration. Achan is not named in the New Testament, but many interpreters compare his story with the account of Ananias and Sapphira (Acts 5), who kept back part of what they had dedicated.

Interpretations and Issues

• Corporate responsibility: Commentators often note that God described one man's sin by saying "Israel hath sinned." On this basis, a widely held interpretation maintains that the whole community bears shared responsibility for sin.
• Punishment of the family: The execution of Achan's children stands in tension with the principle of individual responsibility found in Deuteronomy 24:16 and Ezekiel 18:19–20. Interpretations differ on this point. Some argue that because the items were buried inside the tent, the family must have known about them; others explain it in terms of the ancient concept of corporate personality. The text does not directly state that the family was complicit.
• Contrast with Rahab: Interpreters frequently note the contrast between the Gentile Rahab, who was saved through faith, and the Israelite Achan, who perished.
• Achan's end: The text does not say whether his confession can be regarded as repentance or what his eternal destiny was. The Jewish Mishnah (tractate Sanhedrin) is reported to contain the view that because he confessed, he has a share in the world to come, but this is a later interpretation.

In the Korean Church

In Korean church preaching, Achan frequently serves as a representative figure for addressing covetousness, hidden sin, and sin within the community. When problems arise in a church, the expression "There is an Achan among us" is sometimes used. Some have cautioned that such language can be misused to condemn particular individuals. In Sunday school, his story is taught as the narrative linking the fall of Jericho and the defeat at Ai, with emphasis on the lesson of being honest before God.