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Why hast thou troubled us? - Here is a reference to the meaning of Achan's or Achar's name, עכרתנו מה meh Achar -tanu ; and as עכר achar is used here, and not עכן achan, and the valley is called the valley of Achor, and not the valley of Achan, hence some have supposed that Achar was his proper name, as it is read 1 Chronicles 2:7, and in some MSS., and ancient versions. See the note on Joshua 7:17.

And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones - With great deference to the judgment of others, I ask, Can it be fairly proved from the text that the sons and daughters of Achan were stoned to death and burnt as well as their father? The text certainly leaves it doubtful, but seems rather to intimate that Achan alone was stoned, and that his substance was burnt with fire. The reading of the present Hebrew text is, They stoned Him with stones, and burnt Them with fire, after they had stoned Them with stones. The singular number being used in the first clause of the verse, and the plural in the last, leaves the matter doubtful. The Vulgate is very clear: Lapidavitque Eum omnis Israel; et cuncta quae illius erant, igne consumpta sunt, "All Israel stoned him; and all that he had was consumed with fire." The Septuagint add this and the first clause of the next verse together: Και ελιθοβολησαν αυτον λιθοις πας Ισραηλ, και επεστησαν αυτῳ σωρον λιθων μεγαν : And all Israel stoned Him with stones, and raised over Him a great heap of stones. The Syriac says simply, They stoned Him with stones, and burned what pertained to Him with fire. The Targum is the same as the Hebrew. The Anglo-Saxon seems to refer the whole to Achan and his Goods: And Him they stoned there, and burnt his goods. The Arabic version alone says, They stoned Him and his Children, and his goods. Instead of burnt Them, אתם otham, two of De Rossi's MSS. read אתו otho, Him; which reading, if genuine, would make the different members of the verse agree better. It is possible that Achan, his oxen, asses, sheep, tent, and all his household goods, were destroyed, but his sons and daughters left uninjured. But it may be asked, Why are they brought out into the valley with the rest? Why, that they might see and fear, and be for ever deterred by their father's punishment from imitating his example. I have gone thus far into this important transaction, in which the justice and mercy of God are so much concerned, that I might be able to assign to each its due. That Achan's life was forfeited to justice by his transgression, no one doubts: he sinned against a known and positive law. His children could not suffer with him, because of the law, Deuteronomy 24:16, unless they had been accomplices in his guilt: of this there is no evidence; and the text in question, which speaks of Achan's punishment, is extremely dubious, as far as it relates to this point. One circumstance that strengthens the supposition that the children were not included, is the command of the Lord, Joshua 7:15; : "He that is taken with the accursed thing, shall be burnt with fire; he, and all that he hath." Now, all that he hath may certainly refer to his goods, and not to his children; and his punishment, and the destruction of his property would answer every purpose of public justice, both as a punishment and preventive of the crime; and both mercy and justice require that the innocent shall not suffer with the guilty, unless in very extraordinary cases, where God may permit the righteous or the innocent to be involved in those public calamities by which the ungodly are swept away from the face of the earth: but in the case before us, no necessity of this kind urged it, and therefore I conclude that Achan alone suffered, and that his repentance and confession were genuine and sincere; and that, while Justice required his life, Mercy was extended to the salvation of his soul.

(Ch. 12:30; Luke 11:23.) Living for Self Dishonors Redeemer—Christians who live for self dishonor their Redeemer. They may apparently be very active in the service of the Lord, but they weave self into all that they do. Sowing the seeds of selfishness, they must at last reap a harvest of corruption.... Service for self takes a variety of forms. Some of these forms seem harmless. Apparent goodness gives them the appearance of genuine goodness. But they bring no glory to the Lord. By their service His cause is hindered. Christ says, “He that is not with me is against me; and he that gathereth not with me scattereth abroad.” 5BC 1096.1

Those who bring self into their work cannot be trusted. If they would lose sight of self in Christ, their efforts would be of value to His cause. They would then conform the life to His teachings. They would form their plans in harmony with His great plan of love. Selfishness would be banished from their efforts.... Self-denial, humility of mind, nobility of purpose, marked the Saviour's life ... [Matthew 16:24 quoted] (Manuscript 2, 1903). 5BC 1096.2

Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God's sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those “that sigh and that cry for all the abominations that be done” in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel. 3T 267.1

But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: “Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” 3T 267.2

In the case of Achan's sin God said to Joshua: “Neither will I be with you any more, except ye destroy the accursed from among you.” How does this instance compare with the course pursued by those who will not raise their voice against sin and wrong, but whose sympathies are ever found with those who trouble the camp of Israel with their sins? Said God to Joshua: “Thou canst not stand before thine enemies, until ye take away the accursed thing from among you.” He pronounced the punishment which would follow the transgression of His covenant. 3T 267.3

Our God is a jealous God. It is a fearful thing to trifle with Him. Anciently, Achan coveted a golden wedge and a Babylonish garment, and secreted them, and all Israel suffered; they were driven before their enemies. And when Joshua inquired the cause, the Lord said: “Up, sanctify the people, and say, Sanctify yourselves against tomorrow: 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.” Achan had sinned, and God destroyed him and all his household, with all they possessed, and wiped the curse from Israel. 1T 140.1

I saw that the Israel of God must arise and renew their strength in God by renewing and keeping their covenant with Him. Covetousness, selfishness, love of money, and love of the world, are all through the ranks of Sabbathkeepers. These evils are destroying the spirit of sacrifice among God's people. Those that have this covetousness in their hearts are not aware of it. It has gained upon them imperceptibly, and unless it is rooted out, their destruction will be as sure as was Achan's. Many have taken the sacrifice from God's altar. They love the world, love its gain and increase, and, unless there is an entire change in them, they will perish with the world. God has lent them means; it is not their own, but God has made them His stewards. And because of this, they call it their own and hoard it up. But, oh, how quick, when the prospering hand of God is removed from them, it is all snatched away in a moment! There must be a sacrificing for God, a denying of self for the truth's sake. Oh, how weak and frail is man! How puny his arm! I saw that soon the loftiness of man is to be brought down, and the pride of man humbled. Kings and nobles, rich and poor, alike shall bow, and the withering plagues of God shall fall upon them. 1T 140.2

Choose poverty, reproach, separation from friends, or any suffering rather than to defile the soul with sin. Death before dishonor or the transgression of God's law should be the motto of every Christian. As a people professing to be reformers, treasuring the most solemn, purifying truths of God's word, we must elevate the standard far higher than it is at the present time. Sin and sinners in the church must be promptly dealt with, that others may not be contaminated. Truth and purity require that we make more thorough work to cleanse the camp from Achans. Let those in responsible positions not suffer sin in a brother. Show him that he must either put away his sins or be separated from the church. 5T 147.1

When the individual members of the church shall act as true followers of the meek and lowly Saviour, there will be less covering up and excusing of sin. All will strive to act as if in God's presence. They will realize that His all-seeing eye is ever upon them and that the most secret thought is known to Him. The character, the motives, the desires and purposes, are as clear as the light of the sun to the eye of the Omnipotent. But few bear this in mind. The larger class by far do not realize what a fearful account must be rendered at the bar of God by all the transgressors of His law. 5T 147.2

Can you who have professed to receive such great light be content with a low level? Oh, how earnestly and constantly should we seek for the divine presence and a realization of the solemn truths that the end of all things is at hand and that the Judge of all the earth stands at the door! How can you disregard His just and holy requirements? How can you transgress in the very face of Jehovah? How can you cherish unholy thoughts and base passions in full view of the pure angels and of the Redeemer, who gave Himself for you that He might redeem you from all iniquity and purify unto Himself a peculiar people, zealous of good works? As you contemplate the matter in the light which shines from the cross of Christ, will not sin appear too mean, too perilous, to be indulged when standing upon the very borders of the eternal world? 5T 147.3

Early in the morning, Joshua gathered the people together by their tribes, and the solemn and impressive ceremony began. Step by step the investigation went on. Closer and still closer came the fearful test. First the tribe, then the family, then the household, then the man was taken, and Achan the son of Carmi, of the tribe of Judah, was pointed out by the finger of God as the troubler of Israel. PP 495.1

To establish his guilt beyond all question, leaving no ground for the charge that he had been unjustly condemned, Joshua solemnly adjured Achan to acknowledge the truth. The wretched man made full confession of his crime: “Indeed I have sinned against the Lord God of Israel.... When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekel's weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent.” Messengers were immediately dispatched to the tent, where they removed the earth at the place specified, 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 laid them out before the Lord.” PP 495.2

Sentence was pronounced and immediately executed. “Why hast thou troubled us?” said Joshua, “the Lord shall trouble thee this day.” As the people had been held responsible for Achan's sin, and had suffered from its consequences, they were, through their representatives, to take part in its punishment. “All Israel stoned him with stones.” PP 495.3

Then there was raised over him a great pile of stones—a witness to the sin and its punishment. “Wherefore the name of that place was called, The valley of Achor,” that is, “trouble.” In the book of Chronicles his memorial is written—“Achar, the troubler of Israel.” 1 Chronicles 2:7. PP 495.4

Achan's sin was committed in defiance of the most direct and solemn warnings and the most mighty manifestations of God's power. “Keep yourselves from the accursed thing, lest ye make yourselves accursed,” had been the proclamation to all Israel. The command was given immediately after the miraculous passage of the Jordan, and the recognition of God's covenant by the circumcision of the people—after the observance of the Passover, and the appearance of the Angel of the covenant, the Captain of the Lord's host. It had been followed by the overthrow of Jericho, giving evidence of the destruction which will surely overtake all transgressors of God's law. The fact that divine power alone had given the victory to Israel, that they had not come into possession of Jericho by their own strength, gave solemn weight to the command prohibiting them from partaking of the spoils. God, by the might of His own word, had overthrown this stronghold; the conquest was His, and to Him alone the city with all that it contained was to be devoted. PP 495.5