Joshua · Chapter 8

V. 1. Take all the people-That all of them might be partakers of this first spoil, and thereby encouraged to proceed in their work. The weak multitude indeed were not to go, because they might have hindered them in the following stratagem; and it was but fit that the military men who run the greatest hazards, should have the precedency in the spoils.

Verse 1. Fear not] The iniquity being now purged away, because of which God had turned his hand against Israel, there was now no cause to dread any other disaster, and therefore Joshua is ordered to take courage. Take all the people of war with thee] From the letter of this verse it appears that all that were capable of carrying arms were to march out of the camp on this occasion: thirty thousand chosen men formed an ambuscade in one place; five thousand he placed in another, who had all gained their positions in the night season: with the rest of the army he appeared the next morning before Ai, which the men of that city would naturally suppose were the whole of the Israelitish forces; and consequently be the more emboldened to come out and attack them. But some think that thirty thousand men were the whole that were employed on this occasion; five thousand of whom were placed as an ambuscade on the west side of the city between Beth-el and Ai, Joshua 8:12, and with the rest he appeared before the city in the morning. The king of Ai seeing but about twenty-five thousand coming against him, and being determined to defend his city and crown to the last extremity, though he had but twelve thousand persons in the whole city, Joshua 8:25, scarcely one half of whom we can suppose to be effective men, he was determined to risk a battle; and accordingly issued out, and was defeated by the stratagem mentioned in the preceding part of this chapter. Several eminent commentators are of opinion that the whole Israelitish force was employed on this occasion, because of what is said in the first verse; but this is not at all likely. 1. It appears that but thirty thousand were chosen out of the whole camp for this expedition, the rest being drawn up in readiness should their co-operation be necessary. See Joshua 8:3,

10. 2. That all the people were mustered in order to make this selection, Joshua 8:1. 3. That these thirty thousand were sent off by night, Joshua 8:3, Joshua himself continuing in the camp a part of that night, Joshua 8:9, with the design of putting himself at the head of the army next morning. 4. That of the thirty thousand men five thousand were directed to lie in ambush between Beth-el and Ai, on the west side of the city, Joshua 8:12; the twenty-five thousand having taken a position on the north side of the city, Joshua 8:11. 5. That the whole of the troops employed against Ai on this occasion were those on the north and west, Joshua 8:13, which we know from the preceding verses were composed of thirty thousand chosen men. 6. That Joshua went in the course of the night, probably before daybreak, into the valley between Beth-el and Ai, where the ambuscade of five thousand men was placed, Joshua 8:13, and gave them the proper directions how they were to proceed, and agreed on the sign he was to give them at the moment he wished them to act, see Joshua 8:18: and that, after having done so, he put himself at the head of the twenty-five thousand men on the north side of the city: for we find him among them when the men of Ai issued out, Joshua 8:15, though he was the night before in the valley on the west side, where the ambuscade lay, Joshua 8:13. 7. That as Ai was but a small city, containing only twelve thousand inhabitants, it would have been absurd to have employed an army of several hundred thousand men against them. 8. This is confirmed by the opinion of the spies, Joshua 7:3, who, from the smallness of the place, the fewness of its inhabitants, and the panic-struck state in which they found them, judged that three thousand troops would be quite sufficient to reduce the place. 9. That it appears this judgment was correctly enough formed, as the whole population of the place amounted only to twelve thousand persons, as we have already seen, Joshua 8:25. 10. That even a less force might have been sufficient for the reduction of this place, had they been supplied with battering-rams, and such like instruments, which it does not appear the Israelites possessed. 11. That this is the reason why Joshua employed the stratagems detailed in this chapter: having no proper instruments or machines by means of which he might hope to take the city by assault, (and to reduce it by famine, which was quite possible, would have consumed too much time,) he used the feigned flight, Joshua 8:19, to draw the inhabitants from the city, that the ambush, Joshua 8:12, 15, might then enter, and take possession of it. 12. That had he advanced with a greater force against the city the inhabitants would have had no confidence in risking a battle, and consequently would have kept within their walls, which would have defeated the design of the Israelites, which was to get them to issue from their city. 13. That, all these circumstances considered thirty thousand men, disposed as above, were amply sufficient for the reduction of the city, and were the whole of the Israelitish troops which were employed on the occasion.

Verse 1. And the Lord said unto Joshua — Who, it is probable, now consulted God about the progress of the war, which he had omitted to do before, thinking himself, it seems, sufficiently authorised to proceed according to his own judgment, by what God had often said to him, and his success against Jericho. Take all the people of war with thee — This order may seem strange, since the people themselves thought that two or three thousand men would be sufficient, if God were with and not against them. But God would have them all to share in the spoil of Ai, the first spoil of the country, that they might be encouraged to go on with the work, and that they, who had obeyed him in abstaining from taking any thing in Jericho, might now be rewarded by the prey of the city.

CAPTURE OF AI, 1-29.

1. Fear not — Joshua had need of reassurance and encouragement after the disasters and humiliation which Israel had suffered for the sin of Achan. As shines the sun emerging from behind a thunder cloud, so the returning mercy of Jehovah upon the camp of Israel. Take all the people of war with thee — How different from the counsel of the spies, (Joshua 7:3,) “Let not all the people go up, but let about two or three thousand men go up.” The Lord could, indeed, have given Ai into the hands of two or three thousand as easily as to all, but he would not encourage Israel in a rash, imprudent dependence on Omnipotence. It appears from verse 3 that the expression all the people of war, like the oft-recurring phrase, “all Israel,” is not to be taken in its widest import. It is probable that the whole camp was put in preparation, and the whole force was reviewed, and thirty thousand of the most suitable were detached for this expedition, while the rest of the army was held in reserve. Go up to Ai — The march from Jericho to Ai was actually an ascent, but the term go up is often used in a military sense of an advance against a city or nation where the advance is not an actual ascent. Have given — The conquest of Ai was a foregone conclusion in the Divine mind. Compare Joshua 6:2, note.

V. 2. To Ai-That is, the city and people of Ai. Unto Jericho and her king-That is, overcome and destroy them. This was enjoined to chastise their last insolence, and the triumphs and blasphemies which doubtless their success had produced: and to revive the dread and terror which had been impressed upon the Canaanites by Jericho’s ruin, and had been much abated by the late success of Ai.

Verse 2. Thou shalt do to Ai — as thou didst unto Jericho — That is, overcome and destroy the city and people. This was enjoined to chastise their last insolence, and the triumphs and blasphemies which doubtless their success had produced: and to revive the dread and terror which had been impressed upon the Canaanites by Jericho’s ruin, and had been much abated by the late success of Ai. The spoil thereof — shall ye take for a prey — Neither the silver nor gold, nor any thing else, was separated to the use of the tabernacle, nor ordered to be destroyed, but the people were to enjoy it entirely themselves.

Lay thee an ambush for the city behind it — Ai was not to be taken by miracle, as Jericho had been; now they must exercise their own wisdom. Having seen God work for them, whereby they might learn to depend on him, and give him the glory of all their success, they must now exert themselves, and be inured to self-denial and diligence, and to labour, toil, and hardship. And they must learn to outwit as well as to overpower their enemies. God himself commands them to take the town by stratagem; and therefore we may be sure that to do the like is lawful in other wars. But it must be well observed that no treaty was here violated, no oath or promise broken, no untruth told: to do any thing of this kind cannot be allowable or excusable in any war or case whatsoever. Nay, nothing was here concealed by the Israelites but their own counsels, which surely their enemies had no right to be intrusted with; nothing was dissembled and nothing counterfeited but a retreat, which was no necessary indication at all of their inability to maintain their attack, or of a design not to renew it. Common prudence, had they been governed by it, would have directed the men of Ai to have been upon their guard, and either to have kept within their own walls, or at least not to have ventured forward rashly in pursuit of an army which they saw to be very superior to them in number.

2. Only the spoil thereof… shall ye take — The spoils of Jericho had been devoted wholly to the Lord, as the first fruits of the conquest of Canaan. But the spoils of Ai and of the other conquered cities (Deuteronomy 6:10-11) are now to be appropriated unto the conquerors. The people and their king are to be slain and their city subverted. There was, henceforth, to be no temptation to the sin of Achan. Had he waited obediently and refrained from the accursed thing he might now have innocently enriched himself. So sin generally misses the mark. Lay thee an ambush — If war itself is ever justifiable, it is right to use the mind as well as the hand, strategy as well as brute force. It is certain that a contest of wit is as proper as a contest of muscle. Says Calvin: “Those are pronounced the best generals whose success is due less to force than to skilful manoeuvres. It is, of course, understood that neither must treaties be violated, nor faith broken in any other way.” Behind it — As Joshua was east of Ai, the ambuscade, by a flank movement up one of the numerous ravines, was to be made on the west side of the city. See note on ver. 9.

V. 3. To go up against Ai-That is, to consider about this expedition; not as if all the people of war did actually go up, which was both unnecessary and burdensome: but it seems to be resolved by Joshua and all the council of war, that the thirty thousand here following should be selected for the enterprize. Either,

1. the thirty thousand now mentioned; or,

2. part of them; namely, such as were to lie in wait; and these were only five thousand men, as is expressed, ver. 12.

3. Joshua arose… to go up — That is, set himself about the preliminary arrangements necessary for the march. Chose out thirty thousand — There is some apparent confusion in the details of this movement of Joshua. Some eminent commentators think that the entire army of more than six hundred thousand fighting men (Numbers 26:51) was engaged in this enterprise. The difficulties of this interpretation are: (1) the impossibility of handling advantageously so vast a body of soldiers in a country cut up by deep and narrow mountain gorges; (2) The exposure of the camp left behind them; (3) The presence of so vast an array before Ai would so appal the inhabitants that they would not venture to sally out and attack it; (4) The extreme difficulty of hiding so large an ambuscade as that of thirty thousand men not very far from the city. Some expositors have even supposed that there were two ambuscades, one of thirty thousand and the other of five thousand. But if so, verses 9 and 12 would argue that both were in the same place, namely, “between Bethel and Ai,” on the west side of Ai, and this is hardly supposable. Further, in verses 19 and 21 mention is made of only one ambush. The other theory is, that this number of men were all who were engaged. These were divided into two corps — one of five thousand for the ambush and the other of twenty-five thousand for the feigned assault. The latter theory being more reasonable, and involving less difficulties, is assumed by us. [On this hypothesis the order of events must be understood as follows: Joshua, having made all necessary arrangements, arose early one morning, and, accompanied by the elders, went up with the thirty thousand men who were, in this siege, all the people of war, and encamped on the north side of Ai. Verses 10-11. This march occupied the day, so that it was evening when they approached Ai. That same night Joshua sent the five thousand men to lie in ambush on the west side of the city, (verses 4, 9, 12,) but he and the twenty-five thousand remained en-camped in the valley north of Ai. Ver. 13. The next day the king of Ai, not knowing Joshua’s stratagem, hasted out early with his people to attack the Israelites, but was caught in the snare prepared to deceive him, and he and his people and city were utterly ruined. On the apparent confusion of the narrative, see remarks in the Introduction on the style of the Hebrew historians.] And sent them away by night — A portion of them, five thousand in number. A part is here loosely put for the whole. See verse 12, rendering the verb took, had taken, as does the Vulgate.

V. 4. Them-The same party last spoken of, even the five thousand mentioned ver. 12, there are only two parties engaged in the taking of Ai, and but one ambush, as plainly appears by comparing ver. 9, with ver. 12, which speaks only of five thousand, who are justly supposed to be a part of those thirty thousand named, ver. 3.

Verse 4. Ye shall lie in wait: la ruse du guerre. The craft of war is lawful, if war itself be lawful; and experience is often of more avail than strength.

4. He commanded them — That is, the five thousand who were to form the ambuscade. To these the words from this verse on through verse 8 are addressed. But of course all these plans for the battle were also made known to the rest of the army.

V. 5. That are-Or, that shall be: for at present he sent them away, ver. 9, but the next morning followed, and joined himself with them, ver. 10,11. That we-I and the twenty five thousand with me.

5. All the people — The soldiers are often spoken of by Homer as “the people.” We will flee — This was no uncommon stratagem for decoying the garrison of a walled town into the open fields. See Livy’s description of the capture of Fidenae by the Romans, book i, chap. 14. There is always danger of military disorganization on the part of the soldiers making this movement, unless they are let into the secret of the commander, as they were in the present instance.

6. For they will come out after us — So infatuated are they over their recent victory that our greater numbers will not be likely to awe them from coming out against us. They flee before us, as at the first — It is a wise general who makes a former defeat aid him in securing a future victory.

CAPTURE OF AI, 1-29.

1. Fear not — Joshua had need of reassurance and encouragement after the disasters and humiliation which Israel had suffered for the sin of Achan. As shines the sun emerging from behind a thunder cloud, so the returning mercy of Jehovah upon the camp of Israel. Take all the people of war with thee — How different from the counsel of the spies, (Joshua 7:3,) “Let not all the people go up, but let about two or three thousand men go up.” The Lord could, indeed, have given Ai into the hands of two or three thousand as easily as to all, but he would not encourage Israel in a rash, imprudent dependence on Omnipotence. It appears from verse 3 that the expression all the people of war, like the oft-recurring phrase, “all Israel,” is not to be taken in its widest import. It is probable that the whole camp was put in preparation, and the whole force was reviewed, and thirty thousand of the most suitable were detached for this expedition, while the rest of the army was held in reserve. Go up to Ai — The march from Jericho to Ai was actually an ascent, but the term go up is often used in a military sense of an advance against a city or nation where the advance is not an actual ascent. Have given — The conquest of Ai was a foregone conclusion in the Divine mind. Compare Joshua 6:2, note.

Verse 8. Ye shall set the city on fire] Probably this means no more than that they should kindle a fire in the city, the smoke of which should be an indication that they had taken it. For as the spoils of the city were to be divided among the people, had they at this time set fire to the city itself, all the property must have been consumed, for the five thousand men did not wait to save any thing, as they immediately issued out to attack the men of Ai in the rear.

8. Ye shall set the city on fire — We are not to understand that the entire city is to be immediately destroyed by fire, for in that case there would be a loss of the promised spoil. A part of the city was set on fire as a signal, and the smoke was to signify to Joshua that it was time to stop the reigned retreat and return to the city. Afterwards the entire city was pillaged and destroyed. According to the commandment of the Lord — This is found in the second verse, “as unto Jericho.” See, I have commanded you — Be impressed with the fact that this is a momentous military order, and on your perfect obedience victory hinges.

V. 9. Sent them-The same party. Among the people-Heb. that people, the people of war as they are called, ver. 11, that is, the main body of the host consisting of thirty thousand.

9. Between Bethel and Ai — This region is greatly cut up with gorges and ravines, “and,” says Dr. Thomson, “as I passed from Bethel towards Michmash, (southeasterly,) I could easily understand how Joshua’s ambush of five thousand men could be hid between Ai and Bethel.” [On the west side of Ai — A short distance west of Et-Tel, says Captain Wilson, “and entirely concealed from it by rising ground, is a small ravine well suited for an ambush, one of the branches of the main valley, which runs close to Et-Tel, and protects its northern face — the same into which the army of the Israelites descended the night before the capture of the city. On the hills to the north, beyond the valley, Joshua encamped before making his final arrangements for the attack, (verse 11,) and it seems probable that he took his stand at some point on the hillside while the battle was raging, for there is a most commanding view over the whole scene, not only up the lateral valley, in which the ambush was placed, but also down by the way of the wilderness. Verse 15. He would thus be able at the same time to control the feigned flight of the Israelites, and signal the ambush (verses 18, 19) to rise up quickly and seize the city.”] Joshua lodged that night among the people — That is, among the twenty-five thousand who encamped for the night on the north side of Ai in the valley. Verses 11, 13. The night here mentioned is to be understood as identical with that mentioned in verses 3 and 13.

V. 10. The people-Heb. that people, not all the people of Israel; which was needless, and required more time than could now be spared; but the rest of that host of thirty thousand, whereof five thousand were sent away; the remainder are numbered, to see whether some of them had not withdrawn themselves, taking the advantage of the night, and of the design of laying an ambush; and that it might be evident, this work was done without any loss of men, whereby they might be encouraged to trust in God, and to proceed resolutely in their work. The elders of Israel-The chief magistrates and rulers of Israel under Joshua; and these, I suppose, went with Joshua, and with the army, to take care that the cattle and the spoil of the city, which was given by God to all Israel for a prey, ver. 2, 27, might be justly and equally divided between those that went to battle, and the rest of the people.

Verse 10. Numbered the people] העם ta dqpyw vaiyiphkod eth haam, he visited the people-inspected their ranks to see whether every thing was in perfect readiness, that in case they should be needed they might be led on to the attack. There is no doubt that Joshua had left the rest of the army so disposed and ready, part of it having probably advanced towards Ai, that he might easily receive reinforcements in case of any disaster to the thirty thousand which had advanced against the city; and this consideration will serve to remove a part of the difficulty which arises from Joshua 8:1, 3, 10, collated with other parts of this chapter. Had he brought all his troops in sight, the people of Ai would not have attempted to risk a battle, and would consequently have kept within their walls, from which it was the object of Joshua to decoy them. See the preceding observations, particularly 10, 11, and 12.

Verse 10. Joshua — numbered the people — Not all the people, which was needless, and would now have required more time than could have been spared, but that part of the army which he designed to take with him. And this, it seems, he did, that it might be evident the conquest of Ai was effected without any loss of men, and that they might be encouraged hereby to trust in God, and proceed resolutely and boldly in the work of subduing the Canaanites. The elders of Israel — Their chief magistrates and rulers under Joshua. These, it is probable, went with Joshua and the army to take care that the cattle and the spoil of the city, which were given by God to all Israel for a prey, might be justly and equally divided between those that went to battle, and the rest of the people.

10. And Joshua rose up early — This must be regarded as a repetition of verse 3, after the custom of oriental historians. Numbered the people — Reviewed the troops (thirty thousand) with whom he intended to capture Ai. Went up — From the Ghor, or Jordanic Valley, to the interior of Palestine. there is a steep ascent. Compare note on Luke 10:30. Ai was distant from Jericho about fifteen English miles. And the elders — As a council of war. Joshua’s impetuous and rapid movements were attended by a wise senate.

V. 11. That were with him-Namely, the thirty thousand mentioned, ver. 3, or the most of them.

11. A valley between them and Ai — The Hebrew reads the valley, the article intimating that it was well known. It was the main valley, of which the ravine in which the ambush was laid was a branch. See note on verse 9.

V. 12. And he took-Or rather, but he had taken, namely, out of the said number of thirty thousand, for this is added by way of recapitulation and farther explication of what is said in general, ver. 9.

Verse 12. He took about five thousand men and set them to lie in ambush — Here commentators are divided. The learned Bishop Patrick, with many others, (see Le Clerc and Calmet,) has given it as his opinion, that, besides the thirty thousand whom Joshua had sent off before to lie in ambush, (verses 3, 4,) he now detached five thousand more to guard the roads, and intercept such as might endeavour to save themselves by flight; or to strengthen those that were first sent and that he appeared in arms against the city; with his whole force, according to God’s express command, (verse 1,) to take all the people of war with him. And certainly the letter of the text favours this interpretation. Many, however, think, that all the people were taken only to encamp near the city, and that out of them Joshua chose thirty thousand to be employed in the action, out of which he detached five thousand to lie in ambush, which were as many, they think, as could be supposed to march without being discovered, and then, that with the remaining twenty-five thousand he made the open attack. Or else that the attack was made with the thirty thousand, and that the five thousand formed a separate detachment drawn from the rest of the people. The matter is not perfectly clear, or free from difficulty, either way; and the reader is left to form his own judgment of it from the statement now given.

12. And he took about five thousand — The Hebrew has no separate form for the pluperfect tense, hence we are justified in rendering an indefinite past tense by the pluperfect when the context requires it, as the Vulgate has rendered this — had taken and had set.

V. 13. Joshua went-Namely, accompanied with a small part of the host now mentioned, that is, very early in the morning, when it was yet dark, as is said in a like case, John 20:1, whence it is here called night, though it was early in the morning, as is said, Joshua 8:10, for it seems most probable, that all was done in one night’s space, and in this manner; Joshua sends away the ambush by night, ver. 3, and lodgeth that night with twenty-five thousand men, ver. 9, not far from the city. But not able or willing to sleep all night, he rises very early, ver. 10, and numbers his men, which by the help of the several officers was quietly done, and so immediately leads them towards Ai; and while it was yet duskish or night, he goes into the midst of the valley, ver. 13, and when the day dawns he is discovered by the king and people of Ai, who thereupon rose up early to fight with them, ver. 14. The valley-Which was near the city, thereby to allure them forth.

13. Joshua went that night into the midst of the valley — That is, the valley on the north of Ai. Verse 11, note. This movement was executed very late in the night, probably just before the dawn of day, when he was descried by the watchmen approaching the city in front.

V. 14. His people-Namely, all his men of war, for the rest were left in Ai, ver. 16. At a time appointed-At a certain hour agreed upon between the king and people of Ai, and of Bethel too, who were their confederates in this enterprize, as it may seem from ver. 17. Possibly they might appoint the same hour of the day on which they had fought against Israel with good success, looking upon it as a lucky hour. Before the plain-That is, towards or in sight of that plain or valley in which the Israelites were, that so they might put themselves in battle-array. Against him-The former success having made him secure, as is usual in such cases; God also blinding his mind, and infatuating him, as he useth to do with those whom he intends to destroy.

Verse 14. He and all his people — That is, the king of Ai and his men of war, for the rest were left in the city, verse 16. At a time appointed — At a certain hour agreed on between the king and people of Ai, and Bethel too, who were confederate with them in this enterprise. Possibly they might appoint the same hour of the day on which they had fought against Israel with success, looking upon it as a lucky hour. Before the plain — That is, toward, or in sight of that plain or valley in which the Israelites were, that so they might put themselves in battle array. He knew not there were liers in ambush — The former success having made him secure, as is usual in such cases, God also blinding his mind, and infatuating him, as he is wont to do with those who have filled up the measure of their iniquities, and whom, therefore, he purposes to destroy.

14. At a time appointed — In Judges 20:38, the same word is translated an appointed sign. This makes good sense here; but Gesenius and Furst both say that it is here to be rendered, an appointed place in Joshua’s line, upon which the attack was to be made. This place is mentioned immediately afterwards as the plain, that is, the Arabah, the desert, which is spoken of in verse 15 under the name of the wilderness. [15. Made as if they were beaten — The original simply reads were beaten. Keil renders it suffered themselves to be beaten. The wilderness — The eastern slope of the mountains of Judah towards Jericho and the Dead Sea. Captain Wilson says that on the east of Et-Tel “the ground, which at first breaks down rapidly from the great ridge that forms the backbone of Palestine, swells out into a small plain three quarters of a mile broad, before commencing its abrupt descent to the Jordan valley.”]

V. 15. Made as if they were beaten-That is, fled from them, as it were for fear of a second blow. The wilderness-Which lay between Ai and Jericho, whither they now seemed to flee.

Verses 15-17. All Israel made as if they were beaten — That is, they fled from them, as it were for fear of a second blow. The wilderness — Which lay between Ai and Jericho, whither they now seemed to flee. All the people that were in Ai — Namely, all that were able to bear arms, for old men and children were unfit for the pursuit or fight; and that they were yet left, appears from verses 24, 25. Not a man — Namely, fit for war. Bethel — Which, being a neighbouring city, and encouraged by the former success, had sent some forces to assist them; and now, upon notice sent to them of the flight of their common enemies, or upon some other signal given, all their men of war joined with those of Ai in the pursuit.

CAPTURE OF AI, 1-29.

1. Fear not — Joshua had need of reassurance and encouragement after the disasters and humiliation which Israel had suffered for the sin of Achan. As shines the sun emerging from behind a thunder cloud, so the returning mercy of Jehovah upon the camp of Israel. Take all the people of war with thee — How different from the counsel of the spies, (Joshua 7:3,) “Let not all the people go up, but let about two or three thousand men go up.” The Lord could, indeed, have given Ai into the hands of two or three thousand as easily as to all, but he would not encourage Israel in a rash, imprudent dependence on Omnipotence. It appears from verse 3 that the expression all the people of war, like the oft-recurring phrase, “all Israel,” is not to be taken in its widest import. It is probable that the whole camp was put in preparation, and the whole force was reviewed, and thirty thousand of the most suitable were detached for this expedition, while the rest of the army was held in reserve. Go up to Ai — The march from Jericho to Ai was actually an ascent, but the term go up is often used in a military sense of an advance against a city or nation where the advance is not an actual ascent. Have given — The conquest of Ai was a foregone conclusion in the Divine mind. Compare Joshua 6:2, note.

V. 16. All the people-Namely, all that were able to bear arms, for old men and children were unfit for the pursuit or fight; and that they were yet left, may seem from ver. 24, 25.

Verses 15-17. All Israel made as if they were beaten — That is, they fled from them, as it were for fear of a second blow. The wilderness — Which lay between Ai and Jericho, whither they now seemed to flee. All the people that were in Ai — Namely, all that were able to bear arms, for old men and children were unfit for the pursuit or fight; and that they were yet left, appears from verses 24, 25. Not a man — Namely, fit for war. Bethel — Which, being a neighbouring city, and encouraged by the former success, had sent some forces to assist them; and now, upon notice sent to them of the flight of their common enemies, or upon some other signal given, all their men of war joined with those of Ai in the pursuit.

16. And all the people — That is, all capable of military service. We read in verse 24 that some were killed in the city.

V. 17. Not a man-Namely, fit for war. Bethel-Which, being a neighbouring city, and encouraged by the former success, had sent some forces to assist them; and now, upon notice sent to them of the flight of their common enemies, or upon some other signal given, all their men of war join with those of Ai in the pursuit.

Verse 17. There was not a man left in Ai or Beth-el] It is very likely that the principal strength of Beth-el had been previously brought into Ai, as the strongest place to make a stand in; Beth-el being but about three miles distant from Ai, and probably not greatly fortified. Therefore Ai contained on this occasion all the men of Beth-el-all the warriors of that city, as well as its own troops and inhabitants. Others think that the Beth-elites, seeing the Israelites fly, sallied out of their city as against a common enemy; but that, finding the men of Ai discomfited, and the city taken, they returned to Beth-el, which Joshua did not think proper to attack at this time. From Judges 1:24 we find that Beth-el was then a walled city, in the hands of the Canaanites, and was taken by the house of Joseph.

Verses 15-17. All Israel made as if they were beaten — That is, they fled from them, as it were for fear of a second blow. The wilderness — Which lay between Ai and Jericho, whither they now seemed to flee. All the people that were in Ai — Namely, all that were able to bear arms, for old men and children were unfit for the pursuit or fight; and that they were yet left, appears from verses 24, 25. Not a man — Namely, fit for war. Bethel — Which, being a neighbouring city, and encouraged by the former success, had sent some forces to assist them; and now, upon notice sent to them of the flight of their common enemies, or upon some other signal given, all their men of war joined with those of Ai in the pursuit.

17. Or Bethel — This small city, three miles distant on the west, had probably concentrated its military strength at Ai, as the next probable point of attack by Joshua after the conquest of Jericho; for we cannot conceive of their separate and concerted action, with a large undiscovered ambuscade between them. Our interpretation is confirmed by the next statement, and they left the city — not cities — open. We have no further mention in this book of the conquest of Bethel, except that its king is in the list of those subdued by Joshua, in chap. 12:16. “It was not taken at that time, and seems long to have resisted the invaders. At last it fell before the arms, not of the little tribe of Benjamin, within whose territory it was included, but of the powerful house of Joseph, who attacked it from the north, and who thus acquired possession of it. Judges 1:23-25.” — Stanley.

V. 18. Stretch out the spear-This was, either,

1. for a sign to his host present with him, to stop their flight, and make head against the pursuers: or,

2. for a signal to the liers in wait, or, 3. as a token of God’s presence and assistance with them, and of their victory.

Verse 18. Stretch out the spear] It is very probable that Joshua had a flag or ensign at the end of his spear, which might be easily seen at a considerable distance; and that the unfurling or waving of this was the sign agreed on between him and the ambush. (see Joshua 8:13, and the preceding observations on Joshua 8:1, observation 6;) and on seeing this flag or ensign unfurled, the men who lay in ambush arose and entered the city, making the fire previously agreed on. See Joshua 8:8.

Verse 18. Stretch out thy spear — Probably a long spear, with a flag or streamer at the top of it, for a signal to the liers in wait, as well as for a sign to his host present to stop their flight, and make head against the pursuers, and as a token of God’s presence and assistance with them, and of their victory. The Hebrew word ˆwdyk, kidon, however, here rendered spear, also signifies a shield, and is so interpreted in the Vulgate. This, if made of polished brass or steel, might be seen from a great distance, by reason of its brightness.

18. The Lord said — As there were probably no facilities for consulting the Lord by means of the urim and thummim, we infer that there was an immediate communication to Joshua of this divine

command. Stretch out the spear — This was the concerted signal for the ambush to arise and seize the city. The Hebrew word for spear has been variously explained. See note on 1 Samuel 17:6. The translator of the Vulgate, and several others, have rendered it shield. Others suppose that a shield was elevated on the spear. Gesenius suggests that the spear supported a small flag, like that of the modern lance. This could be seen by the distant liers in wait, who were, doubtless, instructed to watch for the signal. Toward the city — An act symbolical of the terrible blow which was now to ruin it forever.

V. 19. Set the city on fire-Not all of it, as appears from ver. 28, and because then they had lost that prey which God had allowed them; but part of it, enough to raise a smoke, and give notice to their brethren of their success.

Verse 19. Set the city on fire.] See Clarke on “Joshua 8:8”.

Verses 19-23. They entered and set the city on fire — That is, some part of it, sufficient to raise a smoke, and give notice to their brethren of their success. But certainly not all of it, because in that case they would have lost the prey which God had allowed them. Indeed, it is evident from verse 28, that the main part of the city was not burned till after the battle, and they had taken out all the cattle and other spoils that were therein. The people that fled turned back — That is, the Israelites, who had counterfeited a flight, turned upon the men of Ai, who pursued them. The other issued out of the city — Namely, those who lay in ambush, and were now in possession of the city. The king they took alive — Reserved him to a more ignominious death.

19. And set the city on fire — Not only for its destruction, but also for a signal to the army which was feigning a retreat to turn upon their pursuers, whose place of safety was now cut off. In verse 28 the burning of the city occurs after the pillage, but that is to be understood of the completion and consequence of what the ambush had begun.

Verse 20. They had no power to flee this way or that way] They were in utter consternation; they saw that the city was taken, they found themselves in the midst of their foes; that their wives, children, and property, had fallen a prey to their enemies, in consequence of which they were so utterly panic-struck as to be incapable of making any resistance.

Verses 19-23. They entered and set the city on fire — That is, some part of it, sufficient to raise a smoke, and give notice to their brethren of their success. But certainly not all of it, because in that case they would have lost the prey which God had allowed them. Indeed, it is evident from verse 28, that the main part of the city was not burned till after the battle, and they had taken out all the cattle and other spoils that were therein. The people that fled turned back — That is, the Israelites, who had counterfeited a flight, turned upon the men of Ai, who pursued them. The other issued out of the city — Namely, those who lay in ambush, and were now in possession of the city. The king they took alive — Reserved him to a more ignominious death.

20. And they had no power to flee — [Literally, there was not in them two hands to fly. Keil makes the word rendered two hands mean on both sides, that is, it was not in them to flee on either side, or in either direction. But this explanation hardly holds good in connection with the expression µhb, in them. We prefer, therefore, the common version, which takes hands metaphorically for capability, power for action or flight.] They were appalled by the revelation of the plot, and stupified by sudden terror. Their wives, children, houses, and possessions were in the hands of a merciless foe, and they themselves were in a ravine completely shut in before and behind by Joshua’s army.

V. 21. All Israel-That is, all the Israelites there present.

Verses 19-23. They entered and set the city on fire — That is, some part of it, sufficient to raise a smoke, and give notice to their brethren of their success. But certainly not all of it, because in that case they would have lost the prey which God had allowed them. Indeed, it is evident from verse 28, that the main part of the city was not burned till after the battle, and they had taken out all the cattle and other spoils that were therein. The people that fled turned back — That is, the Israelites, who had counterfeited a flight, turned upon the men of Ai, who pursued them. The other issued out of the city — Namely, those who lay in ambush, and were now in possession of the city. The king they took alive — Reserved him to a more ignominious death.

CAPTURE OF AI, 1-29.

1. Fear not — Joshua had need of reassurance and encouragement after the disasters and humiliation which Israel had suffered for the sin of Achan. As shines the sun emerging from behind a thunder cloud, so the returning mercy of Jehovah upon the camp of Israel. Take all the people of war with thee — How different from the counsel of the spies, (Joshua 7:3,) “Let not all the people go up, but let about two or three thousand men go up.” The Lord could, indeed, have given Ai into the hands of two or three thousand as easily as to all, but he would not encourage Israel in a rash, imprudent dependence on Omnipotence. It appears from verse 3 that the expression all the people of war, like the oft-recurring phrase, “all Israel,” is not to be taken in its widest import. It is probable that the whole camp was put in preparation, and the whole force was reviewed, and thirty thousand of the most suitable were detached for this expedition, while the rest of the army was held in reserve. Go up to Ai — The march from Jericho to Ai was actually an ascent, but the term go up is often used in a military sense of an advance against a city or nation where the advance is not an actual ascent. Have given — The conquest of Ai was a foregone conclusion in the Divine mind. Compare Joshua 6:2, note.

V. 22. The other-They who lay in ambush.

Verses 19-23. They entered and set the city on fire — That is, some part of it, sufficient to raise a smoke, and give notice to their brethren of their success. But certainly not all of it, because in that case they would have lost the prey which God had allowed them. Indeed, it is evident from verse 28, that the main part of the city was not burned till after the battle, and they had taken out all the cattle and other spoils that were therein. The people that fled turned back — That is, the Israelites, who had counterfeited a flight, turned upon the men of Ai, who pursued them. The other issued out of the city — Namely, those who lay in ambush, and were now in possession of the city. The king they took alive — Reserved him to a more ignominious death.

22. They let none of them… escape — Considering the Israelites’ superior numbers, their advantage in the strife, and the panic of the men of Ai, their total destruction was an easy matter. Rarely in those times were prisoners taken in battle. The sword devoured utterly.

V. 23. Took alive-Reserving him to a more ignominious punishment.

Verses 19-23. They entered and set the city on fire — That is, some part of it, sufficient to raise a smoke, and give notice to their brethren of their success. But certainly not all of it, because in that case they would have lost the prey which God had allowed them. Indeed, it is evident from verse 28, that the main part of the city was not burned till after the battle, and they had taken out all the cattle and other spoils that were therein. The people that fled turned back — That is, the Israelites, who had counterfeited a flight, turned upon the men of Ai, who pursued them. The other issued out of the city — Namely, those who lay in ambush, and were now in possession of the city. The king they took alive — Reserved him to a more ignominious death.

23. And the king of Ai they took alive — Kings were anciently spared in battle, either to grace the triumph of the victor, or for the accomplishment of some political end, or, as in this case, for a more formal and impressive execution. The king of Bethel (Joshua 12:16) was, perhaps, killed in this battle, and left among the common dead, so that no special notice of his death is here recorded.

V. 24. Smote it-That is, the inhabitants of it, the men, who through age or infirmity were unfit for war, and the women, ver. 25.

Verse 24. Returned unto Ai, and smote it with the edge of the sword.] This must refer to the women, children, and old persons, left behind; for it is likely that all the effective men had sallied out when they imagined the Israelites had fled. See Joshua 8:16.

Verses 24, 25. The Israelites returned unto Ai, and smote it — That is, the inhabitants of it, the men who, through age and infirmity, were unfit for war, and the women, verse 25. Twelve thousand, even all the men of Ai — Not strictly, but largely so called; all who were now in Ai, either as constant and settled inhabitants, or as sojourners, and such as came to them for their help.

24. Smote it with the edge of the sword — The non-combatant population, without regard to age or sex, were indiscriminately slain. For several considerations in justification of the total excision of the Canaanites, see note on Joshua 6:21.

[25. Twelve thousand — Some expositors have argued that these twelve thousand were only the military force of Ai; but this would imply a population of fifty or sixty thousand; a number far too large for a comparatively small city among the hills. Compare chap. 7:3. This verse clearly affirms that the twelve thousand included all that fell that day, both of men and women.]

V. 25. Of Ai-Not strictly, but largely so called, who were now in Ai, either as constant and settled inhabitants, or as sojourners and such as came to them for their help.

Verses 24, 25. The Israelites returned unto Ai, and smote it — That is, the inhabitants of it, the men who, through age and infirmity, were unfit for war, and the women, verse 25. Twelve thousand, even all the men of Ai — Not strictly, but largely so called; all who were now in Ai, either as constant and settled inhabitants, or as sojourners, and such as came to them for their help.

Ver. 25. Twelve thousand. Here is proof of the truth of the report of the twelve spies, who said, “The people are more numerous than we.” The country was full of towns, and the towns full of people. The walls of the towns had greatly preserved them in their wars with one another.

25. Joshua drew not his hand back — The uplifted spear was not only a signal for the assault of the city, but also for its continuance till the conquest was completed. We see no good reason for regarding this act as symbolic of prayer, as was the lifting up of Moses’ hands when Israel fought with Amalek. Exodus 17:11.

V. 26. Drew not his hand back-He kept his hand and spear in the same posture, both stretched out and lifted up, as a sign both to encourage them, and to direct them to go on in the work.

Verse 26. Joshua drew not his hand back] He was not only the general, but the standard-bearer or ensign of his own army, and continued in this employment during the whole of the battle. See on Joshua 8:18. Some commentators understand this and Joshua 8:18 figuratively, as if they implied that Joshua continued in prayer to God for the success of his troops; nor did he cease till the armies of Ai were annihilated, and the city taken and destroyed. The Hebrew word כידונ kidon, which we render spear, is rendered by the Vulgate clypeum, buckler; and it must be owned that it seems to have this signification in several passages of Scripture: (see 1 Samuel 17:6, 45; Job 39:23:) but it is clear enough also that it means a spear, or some kind of offensive armour, in other places: see Job 41:29; Jeremiah 6:23. I cannot therefore think that it has any metaphorical meaning, such as that attributed to the holding up of Moses’s hands, Exodus 17:10-12, which is generally allowed to have a spiritual meaning, though it might be understood as the act of Joshua is here; and to this meaning an indirect glance is given in the note on the above place. But however the place in Exodus may be understood, that before us does not appear to have any metaphorical or equivocal meaning; Joshua continued to hold up or stretch out his spear, and did not slack from the pursuit till the forces of Ai were utterly discomfited.

Verse 26. Joshua drew not his hand back — That is, he continued the battle, and ceased not to fight, spear in hand, till he had utterly routed them. Or, as some think, it means that he kept his hand and spear in the same posture, both stretched out, and lifted up, as a sign to encourage and direct his army to go on with their work till the enemy were destroyed.

CAPTURE OF AI, 1-29.

1. Fear not — Joshua had need of reassurance and encouragement after the disasters and humiliation which Israel had suffered for the sin of Achan. As shines the sun emerging from behind a thunder cloud, so the returning mercy of Jehovah upon the camp of Israel. Take all the people of war with thee — How different from the counsel of the spies, (Joshua 7:3,) “Let not all the people go up, but let about two or three thousand men go up.” The Lord could, indeed, have given Ai into the hands of two or three thousand as easily as to all, but he would not encourage Israel in a rash, imprudent dependence on Omnipotence. It appears from verse 3 that the expression all the people of war, like the oft-recurring phrase, “all Israel,” is not to be taken in its widest import. It is probable that the whole camp was put in preparation, and the whole force was reviewed, and thirty thousand of the most suitable were detached for this expedition, while the rest of the army was held in reserve. Go up to Ai — The march from Jericho to Ai was actually an ascent, but the term go up is often used in a military sense of an advance against a city or nation where the advance is not an actual ascent. Have given — The conquest of Ai was a foregone conclusion in the Divine mind. Compare Joshua 6:2, note.

Verse 27. Only the cattle and the spoil] In the case of Jericho these were all consigned to destruction, and therefore it was criminal to take any thing pertaining to the city, as we have already seen; but in the case before us the cattle and spoils were expressly given to the conquerors by the order of God. See Joshua 8:2.

27. A prey unto themselves — Joshua’s army was now, like Sherman’s on his grand march to the sea, a moving column cut off from its base of supplies. Hence it must live upon spoils.

Verse 28. Unto this day.] This last clause was probably added by a later hand.

28. A heap for ever — [The word translated heap is lt, Tel, and strikingly confirms Capt. Wilson’s identification of the site of Ai with the mound still bearing, after the lapse of ages, the name Et-Tel, the ruined heap. Compare note on Joshua 7:2.] Because the meaning of Ai is a heap of ruins the Rationalists build up a theory that the history of its conquest is a myth, growing out of ruins of unknown origin. But the city destroyed by Joshua may have taken the name of Ai or Hai, the ruins, from the ruins of a more ancient city out of which it may have been built. Unto this day — This clause seems awkward, coming immediately after for ever, but it shows that the word for ever sometimes has a limited reference. Perhaps, however, the historian, or some later editor, meant by the former clause, closing with for ever, to express Joshua’s purpose to make Ai a perpetual desolation, and by the latter clause to indicate its fulfilment. The name of Ai appears again, after a thousand years, as inhabited. Nehemiah 11:31. But it was probably on another site, just as there were an Old and a New Troy, an Old and a New Tyre.

V. 29. Hanged on a tree-He dealt more severely with the kings of Canaan than with the people, because the abominable wickedness of that people was not restrained and punished (as it should have been) but countenanced and encouraged by their evil examples; and because they were the principal authors of the destruction of their own people, by engaging them in an obstinate opposition against the Israelites. Down from the tree-According to God’s command in that case, Deuteronomy 21:22. The gate of the city-Which place he chose either as most commodious, now especially when all the city within the gate was already turned in to an heap of stones and rubbish; or because this was the usual place of judgment; and therefore proper to bear the monument of God’s just sentence against him, not without reflection upon that injustice which he had been guilty of in that place.

Verse 29. The king of Ai he hanged on a tree] He had gone out at the head of his men, and had been taken prisoner, Joshua 8:23; and the battle being over, he was ordered to be hanged, probably after having been strangled, or in some way deprived of life, as in the case mentioned Joshua 10:26, for in those times it was not customary to hang people alive.

As soon as the sun was down] It was not lawful to let the bodies remain all night upon the tree. See the note on Deuteronomy 21:23. The Septuagint say the king of Ai was hanged epi xulon didumon, upon a double tree, which probably means a forked tree, or something in the form of a cross. The tree on which criminals were hanged among the Romans was called arbor infelix, and lignum infelix, the unfortunate, ill-fated, or accursed tree.

Raise thereon a great heap of stones] This was a common custom through all antiquity in every country, as we have already seen in the case of Achan, Joshua 7:20.

Verse 29. The king of Ai he hanged on a tree — He dealt more severely with the kings of Canaan than with the people, because the abominable wickedness of that people was not restrained and punished, (as it ought to have been,) but countenanced and encouraged by their evil examples; and because they were the principal authors of the destruction of their own people, by engaging them in an obstinate opposition against the Israelites. Down from the tree — According to God’s command in that case, Deuteronomy 21:22. The gate of the city — Which place he chose either as most commodious, now especially, when all the city within the gate was already turned into a heap of stones and rubbish; or because this was the usual place of judgment, and therefore proper to bear the monument of God’s just sentence against him, not without reflection upon that injustice which he had been guilty of in that place.

29. The king of Ai he hanged — For the reason, see note on verse 23. On a tree — The Septuagint says, on a double tree, which the Vulgate renders, a fork-shaped gibbet. Until eventide — This was in accordance with the law, (Deuteronomy 21:23,) “that the land be not defiled.” Among the ancient Israelites hanging alive seems not to have been practiced, but, as Deuteronomy 21:22, implies, the victim was first slain and then hanged. Comp. Joshua 10:26; 2 Samuel 4:12. At the entering of the gate — Probably the dead body was cast into a pit. Thus the Septuagint translates this passage. A great heap of stones — See note on Joshua 7:26.

V. 30. Then-Namely, after the taking of Ai. For they were obliged to do this, when they were brought over Jordan into the land of Canaan, Deuteronomy 11:29 27:2,3, which is not to be understood strictly, as if it were to be done the same day; for it is manifest they were first to be circumcised, and to eat the passover, which they did, and which was the work of some days; but as soon as they had opportunity to do it, which was now when these two great frontier cities were taken and destroyed, and thereby the coast cleared, and the bordering people under great consternation, so that all the Israelites might securely march thither. And indeed this work was fit to be done as soon as might be, that thereby they might renew their covenant with God, by whose help alone they could expect success in their great and difficult enterprize. Built an altar-Namely, for the offering of sacrifices, as appears from the following verse. Mount Ebal-God’s altar was to be but in one place, Deuteronomy 12:13,14, and this place was appointed to be mount Ebal, Deuteronomy 27:4,5, which also seems most proper, that in that place whence the curses of the law were denounced against sinners, there might also be the tokens and means of grace, and peace, and reconciliation with God, for the removing of the curses, and the procuring of God’s blessing to sinners.

Verse 30. Then Joshua built an altar] This was done in obedience to the express command of God, Deuteronomy 27:4-8. See the notes there.

Verse 30. Then Joshua built an altar — Namely, after the taking of Ai. For they were obliged to do this when they were brought over Jordan into the land of Canaan, Deuteronomy 11:29; 27:2, 3. But this is not to be understood strictly, as if it were to be done the same day; for it is manifest they were first to be circumcised, and to eat the passover, which they did, and which was the work of some days; but as soon as they had opportunity to do it, which was now when these two great frontier cities were taken and destroyed, and thereby the coast cleared, and the bordering people were under great consternation, so that all the Israelites might securely march thither. Built an altar — Namely, for the offering of sacrifices, as appears from the following verse. Mount Ebal — God’s altar was to be put in one place, (Deuteronomy 12:13, 14,) and this place was appointed to be mount Ebal, Deuteronomy 27:4, 5; which also seems to have been most proper, that in that place whence the curses of the law were denounced against sinners, there might also be the tokens and means of grace, and of peace and reconciliation with God, for the removing of the curses, and the procuring of God’s blessing to sinners.

THE MEMORIAL ALTAR AND SERVICE ON MOUNT EBAL, 30-35.

[This passage is one of those peculiarly interesting narratives of sacred history which serve to bind the Bible to the hearts of devout believers. But the whole account has been hastily pronounced by some critics an interpolation by a later hand, the main argument being that Joshua had not yet carried his conquests as far north as Mount Ebal. It is possible, indeed, that the narrative may have been inserted here out of its proper place, (for chronological order seems not to have been sought after by our author,) and to a critic’s eye it might appear more appropriate, as some suggest, at the close of chap. 11. But the criticisms which make the passage an interpolation, or hold it to be out of place here, are based on uncertain and unwarrantable assumptions, and there are several considerations which make it more probable that the narrative is in its proper chronological order. Joshua improved the first possible opportunity to obey the commandment of Moses, which required Israel, “on the day when they passed over Jordan,” (Deuteronomy 27:2,) to do what is here recorded. Of course the commandment, literally understood, imposed an impossibility, for Mount Ebal could not be reached by the Israelitish camp on the very day they crossed the Jordan. The spirit and import of the commandment were that the first possible opportunity be taken for it. Jericho and Ai were the centers of two powerful kingdoms that lay directly in the way from the Jordan to Mount Ebal, and these must first be conquered. Then, as the miraculous passage of the Jordan had so awed the Canaanites that Joshua could circumcise the people and celebrate the passover unmolested in the plains of Jericho, so the destruction of Ai enabled him to proceed at once to Mount Ebal, and without opposition erect the memorial altar there. Keil supposes that after this the camp of Israel was pitched at the Gilgal which lies about half way between Bethel and Mount Ebal. But see note on Joshua 9:6. Keil’s hypothesis is unnecessary, especially as no account at all is given of the march of Israel either to or from Mount Ebal, and it is therefore as easy to suppose they marched back to the Jordan Gilgal as to the mountains of Ephraim.]

30. Mount Ebal — The mountain, nearly eight hundred feet high, which rises in steep, rocky precipices on the north side of the narrow valley in which lay the city, Shechem, and which was confronted on the south by Mount Gerizim. See on verse 33, and on John 5:4.

31. An altar of whole stones — That is, stones on which no tool of iron had been used to chisel down or polish. According to the law of Exodus 20:25, a stone altar must not be built of hewn stones, for the touch of an iron tool upon it was regarded as a pollution. And an unhewn stone would the better symbolize that Living Stone, (1 Peter 2:4.) cut out of the mountain without hands, (Daniel 2:45,) which has become the head of the corner, (Ephesians 2:20,) and certainly owes none of its excellence to human culture or polish.

V. 32. Upon the stones-Not upon the stones of the altar, which were to be rough and unpolished, ver. 31, but upon other stones, smooth and plaistered, as is manifest from Deuteronomy 27:2. The law of Moses-Not certainly the whole five books of Moses, for what stones and time would have sufficed for this, but the most weighty parts of the law, and especially the law of the ten commandments.

Verse 32. A copy of the law of Moses] trwt hnvm mishneh torath, the repetition of the law; that is, a copy of the blessings and curses, as commanded by Moses; not a copy of the Decalogue, as some imagine, nor of the book of Deuteronomy, as others think; much less of the whole Pentateuch; but merely of that part which contained the blessings and curses, and which was to be read on this solemn occasion. See Clarke’s note on “Deuteronomy 27:3”.

Verse 32. Upon the stones — Not upon the stones of the altar, which, were to be rough and unpolished, (verse 13,) but upon other stones, smooth and plastered, as is manifest from Deuteronomy 27:2. A copy of the law of Moses — Not certainly the whole five books of Moses, for what stones or time would have sufficed for this? but the most weighty parts of the law, and especially the law of the ten commandments.

Ver. 32. He wrote there upon the stones a copy of the law; that is, the blessings and curses of the law; which in future years were annually read by the levites with much pomp. See on Deuteronomy 27.

32. He wrote there upon the stones — Whether these stones were the same as those of which the altar was built, or others, erected solely for the purpose of inscription, is not positively determined either by this passage or that of Deuteronomy 27:2-8. But the more probable opinion, and the one adopted by most expositors, is that it was a separate monument of stones on which the law was written. According to the original command, (Deuteronomy 27:4,) the stones were to be smeared with cement, and the words to be written upon it. At first thought this would seem to lack the chief quality of a memorial, durability. But travelers in the east assert that such inscriptions are as lasting as those cut in the rock. Says Dr. Thomson: “A careful examination of Deuteronomy 27:4, 8, and Joshua 8:30-32, will lead to the opinion that the law was written upon, or in, the plaster with which these pillars were coated. This could be done, and such writing was common in ancient times. I have seen numerous specimens of it certainly two thousand years old, and still as distinct as when they were first inscribed on the plaster. In this hot climate, where there is no frost to dissolve the cement, it will continue hard and unbroken for thousands of years, which is certainly long enough. The cement on Solomon’s pools remains in admirable preservation, though exposed to all the vicissitudes of climate, and with no protection. The cement in the tombs about Sidon is still perfect, and the writing entire, though acted upon for perhaps two thousand years by the moist damp air always found in caverns.” Respecting the mode of writing on the cement, he says: “What Joshua did, therefore, when he erected these great stones at Mount Ebal, was merely to write in the still soft cement with a stile, or, more likely, on the polished surface, when dry, with red paint, as in ancient tombs.” A copy of the law of Moses — The chief difficulty which critics have here is in the size of the work, if the whole of the Torah, or Mosaic law, is to be deemed as thus inscribed. The Hebrew word for copy is mishneh, (hnvm,) and signifies a repetition, a duplicate, “an apograph next to the original.” The Septuagint and the Vulgate translate it by the word Deuteronomy, which, though literally meaning a repetition of the law, had already acquired a narrower signification. Several Rabbins make the incredible statement that the whole law, word for word, was written on the monuments, in seventy different languages, that all the people of the earth might be able to read it! Clarke and Bush suppose ‘“that only a copy of the blessings and curses, recorded in Deuteronomy 27 and 28, was written.” But Keil well says, “To limit ‘the law’ to the blessings and curses is out of the question, for these are not ‘the law.’ but motives added to impel, or rather adjure, the people to keep the law inviolate.” [The opinion of Grotius seems at first very plausible, that the Decalogue is meant, for it contains the essence of the whole law, all else being accessory to it. But against it is the insuperable objection, that to call” the words of the covenant” — “the ten words,” (Exodus 34:28; Deuteronomy 4:13,) which are ever associated with “the two tables of the testimony” — to call these a copy of the law of Moses would be inexplicably strange. In the absence of any specific statement it is impossible to decide the question positively, but we incline to the view of Hengstenberg, Keil, and others, that the so-called “second law” is meant, which is embodied in Deuteronomy, between Deuteronomy 4:44, and Deuteronomy 26:19, omitting, of course; the exhortations and historical incidents with which it is now associated in the Book of Deuteronomy. This would be the essence of all the law of Moses.]

V. 33. All Israel-That is, the whole congregation, old and young, male and female. That side-Some on one side of it, and some on the other. Mount Gerizim-These two places were in the tribe of Ephraim, not far from Shechem, as appears both from scripture, and from other authors. Bless-Or curse, which is easily understood out of the following verse.

Verse 33. Half of them over against Mount Gerizim] See the arrangement of the whole of this business in the note and observations on Deuteronomy 27:26. And see also the notes on Deuteronomy 28:1-68.

Verse 33. All Israel stood, &c. — That is, the whole congregation, old and young, male and female. On this side the ark and on that side — Some on one side of it, and some on the other. Mount Gerizim and mount Ebal — These two places were in the tribe of Ephraim, not far from Shechem, as appears from Scripture and from other authors. That they should bless — Or curse, which is easily understood out of the following verse.

33. As well the stranger — The entire body of Israelites, by descent and by adoption, were present. The latter were more commonly called proselytes, but sometimes strangers. Over against Mount Gerizim — The multitude did not stand on the summits of the mountains, but on their slopes. That they could all hear when thus standing is

sufficiently attested by modern travellers. Says Stanley: “The vale of Shechem is far from broad, not exceeding in some places a few hundred feet.” [Says Tristram: “The acoustic properties of this valley are interesting. A single voice might be heard by many thousands, shut in and conveyed up and down by the enclosing hills. In the early morning we could not only see from Gerizim a man driving his ass down a path on Mount Ebal, but could hear every word he uttered as he urged it on; and, in order to test the matter more certainly, on a subsequent occasion two of our party stationed themselves on opposite sides of the valley, and with perfect ease recited the commandments antiphonally.”] Dr. W.M. Thomson writes, respecting this impressive scene: “This was, beyond question or comparison, the most august assembly the sun ever shone upon. I never stand on the narrow plain, with Ebal and Gerizim rising on either hand to the sky, without involuntarily recalling and reproducing the scene. I have shouted to hear the echo, and then fancied how it must have been when the loud-voiced Levites proclaimed from the naked cliffs of Ebal, ‘Cursed be the man that maketh any graven or molten image, an abomination unto Jehovah;’ and then the tremendous AMEN, tenfold louder, from the mighty congregation, rising and swelling, and reaching from Ebal to Gerizim and from Gerizim to Ebal.”

V. 34. Afterward-After the altar was built, and the stones plaistered and writ upon. He read-That is, he commanded the priests or Levites to read, Deuteronomy 27:14. Blessings and cursings-Which words came in not by way of explication, as if the words of the law were nothing else besides the blessings and curses; but by way of addition, to note that these were read over and above the words of the law.

Verses 34, 35. Afterward — After the altar was built, and the stones plastered and written upon; he read — That is, he commanded the priests or Levites to read, Deuteronomy 27:14. Blessings and cursings — Which words come in, not by way of explication, as if the words of the law were nothing else besides the blessings and curses; but by way of addition, to denote that these were read, over and above the words of the law. There was not a word which Joshua read not — Therefore, he read not the blessings and curses only, as some think, but the whole law, as the manner was when all Israel, men and women, were assembled together. The strangers that were among them — Who were proselytes, for no others can be supposed to have been with them at this time. Thus, after Joshua had gained these victories, and had had such manifest proofs that God was with the Israelites, and was fighting for them, he laboured the more earnestly to set before them the whole of their duty, and to engage them to walk therein, that they might in that way testify their thankfulness to God at the same time when he was fulfilling his promises to them. Reader, learn from his example thy duty to those whom God hath committed to thy care and government, and endeavour that thy own faith and confidence in the divine goodness, as well as theirs, may thus work by love!

THE MEMORIAL ALTAR AND SERVICE ON MOUNT EBAL, 30-35.

[This passage is one of those peculiarly interesting narratives of sacred history which serve to bind the Bible to the hearts of devout believers. But the whole account has been hastily pronounced by some critics an interpolation by a later hand, the main argument being that Joshua had not yet carried his conquests as far north as Mount Ebal. It is possible, indeed, that the narrative may have been inserted here out of its proper place, (for chronological order seems not to have been sought after by our author,) and to a critic’s eye it might appear more appropriate, as some suggest, at the close of chap. 11. But the criticisms which make the passage an interpolation, or hold it to be out of place here, are based on uncertain and unwarrantable assumptions, and there are several considerations which make it more probable that the narrative is in its proper chronological order. Joshua improved the first possible opportunity to obey the commandment of Moses, which required Israel, “on the day when they passed over Jordan,” (Deuteronomy 27:2,) to do what is here recorded. Of course the commandment, literally understood, imposed an impossibility, for Mount Ebal could not be reached by the Israelitish camp on the very day they crossed the Jordan. The spirit and import of the commandment were that the first possible opportunity be taken for it. Jericho and Ai were the centers of two powerful kingdoms that lay directly in the way from the Jordan to Mount Ebal, and these must first be conquered. Then, as the miraculous passage of the Jordan had so awed the Canaanites that Joshua could circumcise the people and celebrate the passover unmolested in the plains of Jericho, so the destruction of Ai enabled him to proceed at once to Mount Ebal, and without opposition erect the memorial altar there. Keil supposes that after this the camp of Israel was pitched at the Gilgal which lies about half way between Bethel and Mount Ebal. But see note on Joshua 9:6. Keil’s hypothesis is unnecessary, especially as no account at all is given of the march of Israel either to or from Mount Ebal, and it is therefore as easy to suppose they marched back to the Jordan Gilgal as to the mountains of Ephraim.]

30. Mount Ebal — The mountain, nearly eight hundred feet high, which rises in steep, rocky precipices on the north side of the narrow valley in which lay the city, Shechem, and which was confronted on the south by Mount Gerizim. See on verse 33, and on John 5:4.

V. 35. Read not-Therefore he read not the blessings and curses only, as some think, but the whole law, as the manner was when all Israel, men and women, were assembled together, or the ten commandments. Among them-Who were proselytes, for no others can be supposed to be with them at this time.

Verse 35. With the women and the little ones] It was necessary that all should know that they were under the same obligations to obey; even the women are brought forward, not only because of their personal responsibility, but because to them was principally intrusted the education of the children. The children also witness this solemn transaction, that a salutary fear of offending God might be early, diligently, and deeply impressed upon their hearts. Thus every precaution is taken to ensure obedience to the Divine precepts, and consequently to promote the happiness of the people; for this every ordinance of God is remarkable, as he ever causes the interest and duty of his followers to go hand in hand.

1. IT may be asked, Seeing God promised to deliver Ai into the hands of the Israelites, why needed they to employ so many men and so many stratagems in order to its reduction? To this it may be answered, that God will have man to put forth the wisdom and power with which he has endued him, in every important purpose of life; that he endued him with those powers for this very end; and that it would be inconsistent with his gracious design so to help man at any time as to render the powers he had given him useless.

2. It is only in the use of lawful means that we have any reason to expect God’s blessing and help. One of the ancients has remarked, “Though God has made man without himself he will not save him without himself;” and therefore man’s own concurrence of will, and co-operation of power with God, are essentially necessary to his preservation and salvation. This co-operation is the grand condition, sine qua non, on which God will help or save. But is not this “endeavouring to merit salvation by our own works?” No: for this is impossible, unless we could prove that all the mental and corporeal powers which we possess came from and are of ourselves, and that we held them independently of the power and beneficence of our Creator, and that every act of these was of infinite value, to make it an equivalent for the heaven we wished to purchase. Putting forth the hand to receive the alms of a benevolent man, can never be considered a purchase-price for the bounty bestowed. For ever shall that word stand true in all its parts, Christ is the AUTHOR of eternal salvation to all them that OBEY him, Hebrews 5:9.

JOSHUA

Verses 34, 35. Afterward — After the altar was built, and the stones plastered and written upon; he read — That is, he commanded the priests or Levites to read, Deuteronomy 27:14. Blessings and cursings — Which words come in, not by way of explication, as if the words of the law were nothing else besides the blessings and curses; but by way of addition, to denote that these were read, over and above the words of the law. There was not a word which Joshua read not — Therefore, he read not the blessings and curses only, as some think, but the whole law, as the manner was when all Israel, men and women, were assembled together. The strangers that were among them — Who were proselytes, for no others can be supposed to have been with them at this time. Thus, after Joshua had gained these victories, and had had such manifest proofs that God was with the Israelites, and was fighting for them, he laboured the more earnestly to set before them the whole of their duty, and to engage them to walk therein, that they might in that way testify their thankfulness to God at the same time when he was fulfilling his promises to them. Reader, learn from his example thy duty to those whom God hath committed to thy care and government, and endeavour that thy own faith and confidence in the divine goodness, as well as theirs, may thus work by love!

THE MEMORIAL ALTAR AND SERVICE ON MOUNT EBAL, 30-35.

[This passage is one of those peculiarly interesting narratives of sacred history which serve to bind the Bible to the hearts of devout believers. But the whole account has been hastily pronounced by some critics an interpolation by a later hand, the main argument being that Joshua had not yet carried his conquests as far north as Mount Ebal. It is possible, indeed, that the narrative may have been inserted here out of its proper place, (for chronological order seems not to have been sought after by our author,) and to a critic’s eye it might appear more appropriate, as some suggest, at the close of chap. 11. But the criticisms which make the passage an interpolation, or hold it to be out of place here, are based on uncertain and unwarrantable assumptions, and there are several considerations which make it more probable that the narrative is in its proper chronological order. Joshua improved the first possible opportunity to obey the commandment of Moses, which required Israel, “on the day when they passed over Jordan,” (Deuteronomy 27:2,) to do what is here recorded. Of course the commandment, literally understood, imposed an impossibility, for Mount Ebal could not be reached by the Israelitish camp on the very day they crossed the Jordan. The spirit and import of the commandment were that the first possible opportunity be taken for it. Jericho and Ai were the centers of two powerful kingdoms that lay directly in the way from the Jordan to Mount Ebal, and these must first be conquered. Then, as the miraculous passage of the Jordan had so awed the Canaanites that Joshua could circumcise the people and celebrate the passover unmolested in the plains of Jericho, so the destruction of Ai enabled him to proceed at once to Mount Ebal, and without opposition erect the memorial altar there. Keil supposes that after this the camp of Israel was pitched at the Gilgal which lies about half way between Bethel and Mount Ebal. But see note on Joshua 9:6. Keil’s hypothesis is unnecessary, especially as no account at all is given of the march of Israel either to or from Mount Ebal, and it is therefore as easy to suppose they marched back to the Jordan Gilgal as to the mountains of Ephraim.]

30. Mount Ebal — The mountain, nearly eight hundred feet high, which rises in steep, rocky precipices on the north side of the narrow valley in which lay the city, Shechem, and which was confronted on the south by Mount Gerizim. See on verse 33, and on John 5:4.