CHAPTER 8
. GOD ENCOURAGES
JOSHUA.
1, 2. The Lord said unto Joshua,
Fear not—By the execution of justice on Achan, the divine wrath
was averted, the Israelites were reassured, defeat was succeeded by
victory; and thus the case of Ai affords a striking example of God's
disciplinary government, in which chastisements for sin are often
made to pave the way for the bestowment of those temporal benefits,
which, on account of sin, have been withdrawn, or withheld for a
time. Joshua, who had been greatly dispirited, was encouraged by a
special communication promising him (see Joshua 1:6;
Deuteronomy 31:6-8) success in the
next attempt, which, however, was to be conducted on different
principles.
take all the people of war
with thee, and arise, go up to Ai—The number of fighting men
amounted to six hundred thousand, and the whole force was ordered on
this occasion, partly because the spies, in their self-confidence,
had said that a few were sufficient to attack the place (Deuteronomy 31:6-5), partly to dispel any misgivings which the memory of the
late disaster might have created, and partly that the circumstance of
the first spoil obtained in Canaan being shared among all, might
operate both as a reward for obedience in refraining from the booty
of Jericho, and as an incentive to future exertions (Deuteronomy 31:6-5). The rest of the people, including the women and children,
remained in the camp at Gilgal. Being in the plains of Jericho, it
was an ascent to Ai, which was on a hill.
I have given into thy hand
the king of Ai, and his people, and his city, and his land . . . lay
thee an ambush for the city—God assured Joshua of Ai's capture,
but allowed him to follow his own tactics in obtaining the
possession.
3. So Joshua . . . chose out thirty
thousand mighty men of valour—Joshua despatched thirty thousand
men under cover of night, to station themselves at the place
appointed for the ambuscade. Out of this number a detachment of five
thousand was sent forward to conceal themselves in the immediate
precincts of the town, in order to seize the first opportunity of
throwing themselves into it [].
4. behind the city—is rendered
(Joshua 8:9), "on the west side
of Ai."
9. between Beth-el and Ai—Beth-el,
though lying quite near in the direction of west by north, cannot be
seen from Tell-el-hajar; two rocky heights rise between both places,
in the wady El-Murogede, just as the laying of an ambush to the west
of Ai would require [VAN
DE VELDE;
ROBINSON].
10. Joshua . . . numbered the
people—that is, the detachment of liers-in-wait; he did this,
to be furnished with clear evidence afterwards, that the work had
been done without any loss of men, whereby the people's confidence in
God would be strengthened and encouragement given them to prosecute
the war of invasion with vigor.
he and the elders of
Israel—the chief magistrates and rulers, whose presence and
official authority were necessary to ensure that the cattle and spoil
of the city might be equally divided between the combatants and the
rest of the people (Numbers 31:27)
—a military rule in Israel, that would have been very liable to be
infringed, if an excited soldiery, eager for booty, had been left to
their own will.
11-14. there was a valley between
them and Ai—literally, "the valley."
13. Joshua went that night into the
midst of the valley—The deep and steep-sided glen to the north
of Tell-el-hajar, into which one looks down from the tell, fully
agrees with this account [VAN
DE VELDE].
Joshua himself took up his position on the north side of "the
ravine"—the deep chasm of the wady El-Murogede; "that
night"—means, while it was dark, probably after midnight, or
very early in the morning (). The king of Ai, in the early dawn, rouses his slumbering
subjects and makes a hasty sally with all his people who were capable
of bearing arms, once more to surprise and annihilate them.
14. at a time appointed—either
an hour concocted between the king and people of Ai and those of
Beth-el, who were confederates in this enterprise, or perhaps they
had fixed on the same time of day, as they had fought successfully
against Israel on the former occasion, deeming it a lucky hour ().
but he wist not that there
were liers in ambush against him behind the city—It is evident
that this king and his subjects were little experienced in war;
otherwise they would have sent out scouts to reconnoitre the
neighborhood; at all events, they would not have left their town
wholly unprotected and open. Perhaps an ambuscade may have been a war
stratagem hitherto unknown in that country, and among that people.
15-17. Joshua and all Israel made as
if they were beaten before them—the pretended flight in the
direction of the wilderness; that is, southeast, into the Ghor, the
desert valley of the Jordan, decoyed all the inhabitants of Ai out of
the city, while the people of Beth-el hastened to participate in the
expected victory. It is supposed by some, from "the city,"
and not "cities," being spoken of, that the effective force
of Beth-el had been concentrated in Ai, as the two places were
closely contiguous, and Ai the larger of the two. (See ). It may be remarked, however, that the words, "or
Beth-el," are not in the Septuagint, and are rejected by
some eminent scholars, as an interpolation not found in the most
ancient manuscripts.
18-25. Joshua stretched out the
spear that he had in his hand toward the city—The uplifted
spear had probably a flag, or streamer on it, to render it the more
conspicuous from the height where he stood. At the sight of this
understood signal the ambush nearest the city, informed by their
scouts, made a sudden rush and took possession of the city,
telegraphing to their brethren by raising a smoke from the walls.
Upon seeing this, the main body, who had been reigning a flight,
turned round at the head of the pass upon their pursuers, while the
twenty-five thousand issuing from their ambuscade, fell back upon
their rear. The Ai-ites surprised, looked back, and found their
situation now desperate.
23. the king of Ai they took alive,
and brought him to Joshua—to be reserved for a more ignominious
death, as a greater criminal in God's sight than his subjects. In the
mingled attack from before and behind, all the men were massacred.
24. all the Israelites returned unto
Ai, and smote it with the edge of the sword—the women,
children, and old persons left behind, amounting, in all, to twelve
thousand people [Joshua 8:25].
18-25. Joshua stretched out the
spear that he had in his hand toward the city—The uplifted
spear had probably a flag, or streamer on it, to render it the more
conspicuous from the height where he stood. At the sight of this
understood signal the ambush nearest the city, informed by their
scouts, made a sudden rush and took possession of the city,
telegraphing to their brethren by raising a smoke from the walls.
Upon seeing this, the main body, who had been reigning a flight,
turned round at the head of the pass upon their pursuers, while the
twenty-five thousand issuing from their ambuscade, fell back upon
their rear. The Ai-ites surprised, looked back, and found their
situation now desperate.
26. Joshua drew not his hand
back—Perhaps, from the long continuance of the posture, it
might have been a means appointed by God, to animate the people, and
kept up in the same devout spirit as Moses had shown, in lifting up
his hands, until the work of slaughter had been completed—the ban
executed. (See on ).
28. Joshua burnt Ai, and made it an
heap for ever—"For ever" often signifies "a long
time" (Genesis 6:3). One of the
remarkable things with regard to the tell we have identified with Ai
is its name—the tell of the heap of stones—a name which to this
day remains [VAN DE
VELDE].
Genesis 6:3. THE KING
HANGED.
29. The king of Ai he hanged on a
tree until eventide—that is, gibbeted. In ancient, and
particularly Oriental wars, the chiefs, when taken prisoners, were
usually executed. The Israelites were obliged, by the divine law, to
put them to death. The execution of the king of Ai would tend to
facilitate the conquest of the land, by striking terror into the
other chiefs, and making it appear a judicial process, in which they
were inflicting the vengeance of God upon His enemies.
take his carcass down . . .
and raise thereon a great heap of stones—It was taken down at
sunset, according to the divine command (), and cast into a pit dug "at the entering of the
gate," because that was the most public place. An immense cairn
was raised over his grave—an ancient usage, still existing in the
East, whereby is marked the sepulchre of persons whose memory is
infamous.
Joshua 8:30;
Joshua 8:31. JOSHUA
BUILDS AN ALTAR.
30, 31. Then Joshua built an altar
unto the Lord God of Israel in mount Ebal—(See on ). This spot was little short of twenty miles from Ai. The
march through a hostile country and the unmolested performance of the
religious ceremonial observed at this mountain, would be greatly
facilitated, through the blessing of God, by the disastrous fall of
Ai. The solemn duty was to be attended to at the first convenient
opportunity after the entrance into Canaan (); and with this in view Joshua seems to have conducted the
people through the mountainous region that intervened though no
details of the journey have been recorded. Ebal was on the north,
opposite to Gerizim, which was on the south side of the town Sichem
(Nablous).
31. an altar of whole
stones—according to the instructions given to Moses (Exodus 20:25;
Deuteronomy 27:5).
over which no man hath lifted
up any iron—that is, iron tool. The reason for this was that
every altar of the true God ought properly to have been built of
earth (Exodus 20:24); and if it was
constructed of stone, rough, unhewn stones were to be employed that
it might retain both the appearance and nature of earth, since every
bloody sacrifice was connected with sin and death, by which man, the
creature of earth, is brought to earth again [KEIL].
they offered thereon burnt
offerings unto the Lord, and sacrificed peace offerings—This
had been done when the covenant was established (Exodus 20:24); and by the observance of these rites (Exodus 20:24), the covenant was solemnly renewed—the people were
reconciled to God by the burnt offering, and this feast accompanying
the peace or thank offering, a happy communion with God was enjoyed
by all the families in Israel.
32. he wrote there upon the stones a
copy of the law of Moses—(See on ); that is, the blessings and curses of the law. Some
think that the stones which contained this inscription were the
stones of the altar: but this verse seems rather to indicate that a
number of stone pillars were erected alongside of the altar, and on
which, after they were plastered, this duplicate of the law was
inscribed.
33. all Israel, and their elders,
and officers, and their judges, stood on this side the ark and on
that side—One half of Israel was arranged on Gerizim, and the
other half on Ebal—along the sides and base of each.
before the priests the
Levites—in full view of them.
34. afterward he read all the words
of the law—caused the priests or Levites to read it (). Persons are often said in Scripture to do that which they
only command to be done.
35. There was not a word of all that
Moses commanded, which Joshua read not—It appears that a much
larger portion of the law was read on this occasion than the brief
summary inscribed on the stones; and this must have been the essence
of the law as contained in Deuteronomy (Deuteronomy 4:44;
Deuteronomy 6:9; Deuteronomy 27:8).
It was not written on the stones, but on the plaster. The immediate
design of this rehearsal was attained by the performance of the act
itself. It only related to posterity, in so far as the record of the
event would be handed down in the Book of Joshua, or the documents
which form the groundwork of it [HENGSTENBERG].
Thus faithfully did Joshua execute the instructions given by Moses.
How awfully solemn must have been the assemblage and the occasion!
The eye and the ear of the people being both addressed, it was
calculated to leave an indelible impression; and with spirits
elevated by their brilliant victories in the land of promise, memory
would often revert to the striking scene on mounts Ebal and Gerizim,
and in the vale of Sychar.
CHAPTER 8
. GOD ENCOURAGES JOSHUA.
1, 2. The Lord said unto Joshua, Fear not—By the execution of justice on Achan, the divine wrath was averted, the Israelites were reassured, defeat was succeeded by victory; and thus the case of Ai affords a striking example of God's disciplinary government, in which chastisements for sin are often made to pave the way for the bestowment of those temporal benefits, which, on account of sin, have been withdrawn, or withheld for a time. Joshua, who had been greatly dispirited, was encouraged by a special communication promising him (see Joshua 1:6; Deuteronomy 31:6-8) success in the next attempt, which, however, was to be conducted on different principles.
take all the people of war with thee, and arise, go up to Ai—The number of fighting men amounted to six hundred thousand, and the whole force was ordered on this occasion, partly because the spies, in their self-confidence, had said that a few were sufficient to attack the place (Deuteronomy 31:6-5), partly to dispel any misgivings which the memory of the late disaster might have created, and partly that the circumstance of the first spoil obtained in Canaan being shared among all, might operate both as a reward for obedience in refraining from the booty of Jericho, and as an incentive to future exertions (Deuteronomy 31:6-5). The rest of the people, including the women and children, remained in the camp at Gilgal. Being in the plains of Jericho, it was an ascent to Ai, which was on a hill.
I have given into thy hand the king of Ai, and his people, and his city, and his land . . . lay thee an ambush for the city—God assured Joshua of Ai's capture, but allowed him to follow his own tactics in obtaining the possession.
3. So Joshua . . . chose out thirty thousand mighty men of valour—Joshua despatched thirty thousand men under cover of night, to station themselves at the place appointed for the ambuscade. Out of this number a detachment of five thousand was sent forward to conceal themselves in the immediate precincts of the town, in order to seize the first opportunity of throwing themselves into it [].
4. behind the city—is rendered (Joshua 8:9), "on the west side of Ai."
9. between Beth-el and Ai—Beth-el, though lying quite near in the direction of west by north, cannot be seen from Tell-el-hajar; two rocky heights rise between both places, in the wady El-Murogede, just as the laying of an ambush to the west of Ai would require [VAN DE VELDE; ROBINSON].
10. Joshua . . . numbered the people—that is, the detachment of liers-in-wait; he did this, to be furnished with clear evidence afterwards, that the work had been done without any loss of men, whereby the people's confidence in God would be strengthened and encouragement given them to prosecute the war of invasion with vigor.
he and the elders of Israel—the chief magistrates and rulers, whose presence and official authority were necessary to ensure that the cattle and spoil of the city might be equally divided between the combatants and the rest of the people (Numbers 31:27) —a military rule in Israel, that would have been very liable to be infringed, if an excited soldiery, eager for booty, had been left to their own will.
11-14. there was a valley between them and Ai—literally, "the valley."
13. Joshua went that night into the midst of the valley—The deep and steep-sided glen to the north of Tell-el-hajar, into which one looks down from the tell, fully agrees with this account [VAN DE VELDE]. Joshua himself took up his position on the north side of "the ravine"—the deep chasm of the wady El-Murogede; "that night"—means, while it was dark, probably after midnight, or very early in the morning (). The king of Ai, in the early dawn, rouses his slumbering subjects and makes a hasty sally with all his people who were capable of bearing arms, once more to surprise and annihilate them.
14. at a time appointed—either an hour concocted between the king and people of Ai and those of Beth-el, who were confederates in this enterprise, or perhaps they had fixed on the same time of day, as they had fought successfully against Israel on the former occasion, deeming it a lucky hour ().
but he wist not that there were liers in ambush against him behind the city—It is evident that this king and his subjects were little experienced in war; otherwise they would have sent out scouts to reconnoitre the neighborhood; at all events, they would not have left their town wholly unprotected and open. Perhaps an ambuscade may have been a war stratagem hitherto unknown in that country, and among that people.
15-17. Joshua and all Israel made as if they were beaten before them—the pretended flight in the direction of the wilderness; that is, southeast, into the Ghor, the desert valley of the Jordan, decoyed all the inhabitants of Ai out of the city, while the people of Beth-el hastened to participate in the expected victory. It is supposed by some, from "the city," and not "cities," being spoken of, that the effective force of Beth-el had been concentrated in Ai, as the two places were closely contiguous, and Ai the larger of the two. (See ). It may be remarked, however, that the words, "or Beth-el," are not in the Septuagint, and are rejected by some eminent scholars, as an interpolation not found in the most ancient manuscripts.
18-25. Joshua stretched out the spear that he had in his hand toward the city—The uplifted spear had probably a flag, or streamer on it, to render it the more conspicuous from the height where he stood. At the sight of this understood signal the ambush nearest the city, informed by their scouts, made a sudden rush and took possession of the city, telegraphing to their brethren by raising a smoke from the walls. Upon seeing this, the main body, who had been reigning a flight, turned round at the head of the pass upon their pursuers, while the twenty-five thousand issuing from their ambuscade, fell back upon their rear. The Ai-ites surprised, looked back, and found their situation now desperate.
23. the king of Ai they took alive, and brought him to Joshua—to be reserved for a more ignominious death, as a greater criminal in God's sight than his subjects. In the mingled attack from before and behind, all the men were massacred.
24. all the Israelites returned unto Ai, and smote it with the edge of the sword—the women, children, and old persons left behind, amounting, in all, to twelve thousand people [Joshua 8:25].
18-25. Joshua stretched out the spear that he had in his hand toward the city—The uplifted spear had probably a flag, or streamer on it, to render it the more conspicuous from the height where he stood. At the sight of this understood signal the ambush nearest the city, informed by their scouts, made a sudden rush and took possession of the city, telegraphing to their brethren by raising a smoke from the walls. Upon seeing this, the main body, who had been reigning a flight, turned round at the head of the pass upon their pursuers, while the twenty-five thousand issuing from their ambuscade, fell back upon their rear. The Ai-ites surprised, looked back, and found their situation now desperate.
26. Joshua drew not his hand back—Perhaps, from the long continuance of the posture, it might have been a means appointed by God, to animate the people, and kept up in the same devout spirit as Moses had shown, in lifting up his hands, until the work of slaughter had been completed—the ban executed. (See on ).
28. Joshua burnt Ai, and made it an heap for ever—"For ever" often signifies "a long time" (Genesis 6:3). One of the remarkable things with regard to the tell we have identified with Ai is its name—the tell of the heap of stones—a name which to this day remains [VAN DE VELDE].
Genesis 6:3. THE KING HANGED.
29. The king of Ai he hanged on a tree until eventide—that is, gibbeted. In ancient, and particularly Oriental wars, the chiefs, when taken prisoners, were usually executed. The Israelites were obliged, by the divine law, to put them to death. The execution of the king of Ai would tend to facilitate the conquest of the land, by striking terror into the other chiefs, and making it appear a judicial process, in which they were inflicting the vengeance of God upon His enemies.
take his carcass down . . . and raise thereon a great heap of stones—It was taken down at sunset, according to the divine command (), and cast into a pit dug "at the entering of the gate," because that was the most public place. An immense cairn was raised over his grave—an ancient usage, still existing in the East, whereby is marked the sepulchre of persons whose memory is infamous.
Joshua 8:30; Joshua 8:31. JOSHUA BUILDS AN ALTAR.
30, 31. Then Joshua built an altar unto the Lord God of Israel in mount Ebal—(See on ). This spot was little short of twenty miles from Ai. The march through a hostile country and the unmolested performance of the religious ceremonial observed at this mountain, would be greatly facilitated, through the blessing of God, by the disastrous fall of Ai. The solemn duty was to be attended to at the first convenient opportunity after the entrance into Canaan (); and with this in view Joshua seems to have conducted the people through the mountainous region that intervened though no details of the journey have been recorded. Ebal was on the north, opposite to Gerizim, which was on the south side of the town Sichem (Nablous).
31. an altar of whole stones—according to the instructions given to Moses (Exodus 20:25; Deuteronomy 27:5).
over which no man hath lifted up any iron—that is, iron tool. The reason for this was that every altar of the true God ought properly to have been built of earth (Exodus 20:24); and if it was constructed of stone, rough, unhewn stones were to be employed that it might retain both the appearance and nature of earth, since every bloody sacrifice was connected with sin and death, by which man, the creature of earth, is brought to earth again [KEIL].
they offered thereon burnt offerings unto the Lord, and sacrificed peace offerings—This had been done when the covenant was established (Exodus 20:24); and by the observance of these rites (Exodus 20:24), the covenant was solemnly renewed—the people were reconciled to God by the burnt offering, and this feast accompanying the peace or thank offering, a happy communion with God was enjoyed by all the families in Israel.
32. he wrote there upon the stones a copy of the law of Moses—(See on ); that is, the blessings and curses of the law. Some think that the stones which contained this inscription were the stones of the altar: but this verse seems rather to indicate that a number of stone pillars were erected alongside of the altar, and on which, after they were plastered, this duplicate of the law was inscribed.
33. all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side—One half of Israel was arranged on Gerizim, and the other half on Ebal—along the sides and base of each.
before the priests the Levites—in full view of them.
34. afterward he read all the words of the law—caused the priests or Levites to read it (). Persons are often said in Scripture to do that which they only command to be done.
35. There was not a word of all that Moses commanded, which Joshua read not—It appears that a much larger portion of the law was read on this occasion than the brief summary inscribed on the stones; and this must have been the essence of the law as contained in Deuteronomy (Deuteronomy 4:44; Deuteronomy 6:9; Deuteronomy 27:8). It was not written on the stones, but on the plaster. The immediate design of this rehearsal was attained by the performance of the act itself. It only related to posterity, in so far as the record of the event would be handed down in the Book of Joshua, or the documents which form the groundwork of it [HENGSTENBERG]. Thus faithfully did Joshua execute the instructions given by Moses. How awfully solemn must have been the assemblage and the occasion! The eye and the ear of the people being both addressed, it was calculated to leave an indelible impression; and with spirits elevated by their brilliant victories in the land of promise, memory would often revert to the striking scene on mounts Ebal and Gerizim, and in the vale of Sychar.