Problem: When Achan committed a capital crime against God, the Bible says the children were stoned along with their parents, and then “they burned them with fire after they had stoned them with stones” (v. 25). Yet the Scriptures insist that God does not punish the children for the sins of their parent (Ezek. 18:20), nor destroy the righteous with the wicked (Gen. 18:23).

Solution: There are two responses to this problem.

Some have argued that Achan’s children were not given capital punishment with him, but merely brought along so that the event could be an example to them. In favor of this, several things are offered. First, it is noted that nowhere does the text say anyone beside Achan committed the crime. God speaks of the guilty as “he who is taken with the accursed thing” (v. 15). Also, Achan confesses alone: “I have sinned” (v. 20) and “I coveted” (v. 21).

Second, the text declares that “Israel stoned him” (v. 25). The reference to “burning them” (v. 25) alludes to the silver, gold, and garment he had taken (see vv. 21 and 24).

Third, stoning Achan’s family for his crime would be a clear violation of the OT law which says emphatically that “the son shall not bear the guilt of the father” (Ezek. 18:20).

The most serious problem with this position is that verse 25 says, “they burned them with fire after they had stoned them with stones.” Stoning an inanimate object does not seem to make good sense. Rather, it seems to be a reference to Achan and his family.

Another view acknowledges that Achan’s family was stoned with him, but argues that they were complicit with his crime, so they were being punished for their own sins, not his. This position notes the following:

First, it is argued that it is unlikely that Achan could have accomplished this deed and hidden the stolen material in the family tent without their knowing something about it.

Second, the guilt of the family is implied in their very punishment. Since it was forbidden to punish someone for another’s sin, the family must have sinned with him or else they would not have been punished with him.

Third, God had the right to take life, since it is He who gave it (Deut. 32:39). Job rightly declared: “The Lord gave, and the Lord has taken away; Blessed be the name of the Lord” (Job 1:21).

Fourth, there is no reference to small children in the family, but even if there were, God has the sovereign right to take them and sometimes does in sickness without implying their guilt. Further, if the parents were killed, then there would be no parents to care for them. It would be more merciful for God to take them into His direct care. This is so because children who die before the age of accountability are saved

Expanded from [2 Sam. 12:23](2_Samuel_12.23.php:
Problem: The Scriptures teach that we are born into a fallen world (Ps. 51:5) and inherit the consequences of Adam's sin (Rom. 5:12). Yet David implies here that his baby, who died, will be in heaven, saying, “I shall go to him” (v. 23).

Solution: There are three views regarding children who die before the age of accountability, that is, before they are old enough to be morally responsible for their own actions.

Only Elect Infants Go to Heaven. Some strong Calvinists believe that only those babies that are predestined go to heaven (Eph. 1:4; Rom. 8:29). Those who are not elect go to hell. They see no greater problem with infant predestination than with adult predestination, insisting that everyone is deserving of hell and that it is only by God’s mercy that any are saved (Titus 3:5–6).

Only Infants Who Would Have Believed Go to Heaven. Others claim that God knows the end from the beginning (Isa. 46:10) and the potential as well as the actual. Thus, God knows those infants and little children who would have believed in Christ had they lived long enough. Otherwise, they contend, there would be people in heaven who would not have believed in Christ, which is contrary to Scripture (John 3:36). All infants whom God knows would not have believed, had they lived long enough, will go to hell.

All Infants Go to Heaven. Still others believe that all who die before the age of accountability will go to heaven. They base this on the following Scriptures. First, Isaiah 7:16 speaks of an age before a child is morally accountable, namely, “before the child shall know to refuse the evil and choose the good.” Second, David believed in life after death and the resurrection (Ps. 16:10–11), so when he spoke of going to be with his son who died after birth (2 Sam. 12:23), he implied that those who die in infancy go to heaven. Third, Psalm 139 speaks of an unborn baby as a creation of God whose name is written down in God’s “book” in heaven (vv. 14–16). Fourth, Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” (Mark 10:14), thus indicating that even little children will be in heaven. Fifth, some see support in Jesus’ affirmation that even “little ones” (i.e., children) have a guardian angel “in heaven” who watches over them (Matt. 18:10). Sixth, the fact that Christ’s death for all made little children savable, even before they believed (Rom. 5:18–19). Finally, Jesus’ indication that those who did not know were not morally responsible (John 9:41) is used to support the belief that there is heaven for those who cannot yet believe, even though there is no heaven for those who are old enough and refuse to believe (John 3:36).

); there is no problem about their eternal destiny.

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