Chapter 8

1 God encourageth Joshua. 3 The stratagem whereby Ai was taken. 29 The king thereof is hanged. 30 Joshua buildeth an altar, 32 writeth the law on stones, 33 propoundeth blessings and cursings.

1. Dismayed. The sin of Achan and its consequences must have brought great discouragement to Joshua. But now that he had done God’s will in ridding the camp of sin, the Lord gave him fresh encouragement to proceed with the conquest.

Take all the people. The spies had suggested that Joshua not require all the people to participate in the attack on Ai (ch. 7:3), and he had acceded to their suggestion. Human wisdom, guided by over-confidence, dictated this first plan and it failed. Now it seems that God administered a tacit rebuke to the scheme of partial participation. He directed that all were to share in the task of taking Ai, and to receive a portion of the spoils. Thus it is in the cause of God today. All are to labor in the work of the gospel, and all are to share in its rewards.

2. Lay thee an ambush. God Himself gives detailed instruction as to strategy to be employed. Joshua should have waited for such divine direction before pressing his first attack. Often we too run ahead of God, and walk in the sparks of our own kindling (see Isa. 50:11), all the while thinking that we are doing the will of God. In every decision in life we should earnestly inquire, Is this the will of God?

3. Thirty thousand. There is some difficulty in harmonizing the figures mentioned in this chapter, possibly because the narrative is so briefly recorded. In vs. 1 and 3 the expression “all the people of war” (see also v. 11) seems to indicate that God commanded all the men of war to join in this battle. This verse mentions 30,000 who were to lie in wait “between Beth-el and Ai, on the west side of Ai” (v. 9), whereas in v. 12 he took 5,000 men and set them to lie in ambush “between Beth-el and Ai, on the west side of the city.” This latter group may have been an additional ambush later sent out on a special assignment. If so, the two ambushes together with the main body of forces with Joshua would make up the total number of men of war. In support of this suggestion is the observation that the 30,000 were directed to take the city and set it on fire at a given signal from Joshua. The 5,000, on the other hand, received no direction, as far as the record goes, as to what they were to do. It has been suggested that their assignment had to do with the proximity of hostile Bethel to Ai (see on v. 12).

9. Among the people. That is, at Gilgal, where the main body of troops were stationed.

10. Numbered the people. Literally, “visited the people,” that is, “reviewed,” or “mustered,” them. This would, of course, have reference, as explained in v. 11, to the people of war. The LXX here reads, “concealed the people.” Perhaps Joshua gave final instruction on secrecy, how the men of war might proceed and remain undetected until the opportune time. They pitched camp that night on the north side of the city. The LXX reads, “on the east.” There is a ravine running east and west on the north of etРTell, the supposed site of Ai, and here on the north side of this ravine they probably took their position.

12. Five thousand men. See on v. 3. The following explanation has been given as to the assignment of the group. There are two ravines, which come to a head between Bethel, the modern BeitйЖn, and Ai, etРTell. The body of men who were to attack and fire the city were posted in the ravine nearer to Ai. When they should leave their ambush to attack the city, it would be necessary to have someone to protect their rear and ward off any men of war who might sally forth from Bethel to assist the king of Ai. The 5,000 would then be posted in the other ravine with their eyes toward the west in defense against Bethel. They were probably the ones who took care of the men of war from Bethel, so that they were not able to attack Joshua’s men in the rear. However, the mention of the troops from Bethel also pursuing the Israelites (v. 17) suggests that this ambush was likely involved in another part of the stratagem.

13. The valley. From Рemeq, a low, wide tract of land. It seemed to be distinguished from the “valley” of v. 11, which is from the Heb. gaiХ, “ravine.” Inspiration does not tell us the purpose of his visit to the valley. We may conjecture that with the battle impending, Joshua spent the night in prayer to make sure nothing would intercept the blessing of God and prevent victory. Compare 1 Sam. 17:3.

14. When the king of Ai saw. Literally, “according to the seeing of the king of Ai,” that is, immediately upon his seeing or knowing. The word sometimes takes on this latter sense. Probably the guards were the first to discover Joshua and his troops and to report them to the king. A leader is often given credit for that which is done by those under him. Immediately he wakens his officers and men, and together they rush out to meet Israel, perhaps in hope of another easy victory.

At a time appointed. Heb. lammoФed. The LXX here reads, “straight out,” and the Syriac, “in the valley.” By reading mored for moФed we get the translation “to the descent” (see on chs. 7:2, 5; 8:13).

Before the plain. Literally, “in the sight of the Arabah.” The Heb. Фarabah means, “a waste region,” “a desert.” With the article it refers specifically to the valley, or plain, of Jordan. Israel’s flight probably took them toward Gilgal.

16. Were called together. Literally, “were cried together,” that is, they were assembled, as by a public crier. This seems to indicate that the sudden flight of Israel’s army came as a surprise, for the inhabitants of Ai were not expecting it. In their zeal to defend themselves the men of Ai at least displayed greater courage than their neighbors in Jericho. They were not afraid to take the offensive. Encouraged by their previous victory, they had great confidence in success. But their zeal was misspent because they were fighting against God. Thus it is with all who carry on a program in opposition to God. The all-important question is, In my feverish endeavor, on whose side am I? If I am on the wrong side, then there is only one sane course to follow—surrender. If I am on the Lord’s side, then it is mine to “fight the good fight of faith” (1 Tim. 6:12) with all the energies of my soul.

17. Or Beth-el. This city was only a few miles from Ai. The two cities may have had a signal system between them, so that when one was attacked, immediately the other could be alerted and come to the rescue. It may have been the work of the 5,000 in ambush to attack the assisting force from Bethel. The city of Bethel itself was not completely overthrown until later (see Judges 1:22). It is probable that events on the day that Ai was taken inflicted a measure of defeat upon the men of Bethel permitting the postponement of the capture of the city for a time.

19. Set the city on fire. The Hebrew for “set on fire” has the idea of “kindling a fire.” This expression is to be distinguished from the word “burnt” used in v. 28. The men set fire to the city, that is, they started a fire, but they did not consume the city with this fire. The word used in v. 28 has the idea of consuming. There is no discrepancy between the two statements.

26. Drew not his hand back. Some have suggested that Joshua lifted up his spear, perhaps with some banner or emblem on it, and that he held it aloft as Moses uplifted his arms 40 years before when Joshua fought the Amalekites. On the other hand, the language need imply nothing more than that he desisted from withdrawing his spear in battle until the work God had commanded was completed. It is likely, however, that Joshua would have recalled the scene at Rephidim when he had personally led in the battle against Amalek (Ex. 17:8–13), and prevailed as long as Moses held up the rod of God in his hand.

28. Heap for ever. Here it definitely states that Ai was made a heap forever. The Hebrew for “heap” is tel, which means “a hill,” especially “a heap of ruins.” Compare the Arabic tell, “mound,” used in so many place names.

29. Hanged on a tree. Possibly slain with the sword first as in the case of the five kings of the Amorites (ch. 10:26). The Hebrew reads “hanged on the tree.” This may have reference to some specific tree, or it may be that the kings of both Jericho and Ai were hanged on the same tree, and exhibited, each in turn, as under the curse of God. It appears that the king of Jericho was also hanged, for as Joshua “had done to Jericho and her king, so he had done to Ai and her king” (ch. 10:1; cf. ch. 8:2). Anyone committing a sin worthy of death and hanged on a tree was “accursed of God” (see Deut. 21:22, 23). Jesus, though He had done no sin, was made a curse for us, being hanged on a tree (Gal. 3:13).

The entering of the gate. The gate of a city was the usual place of judgment as well as of most other important public business. The king of Ai himself may have frequently sat in this very gate in judgment. Now he himself was judged. Since the gate of the city was its most public place, the judgment upon the king was thus publicly displayed before all.

30. Then Joshua built an altar. The word translated “then” is not the ordinary connective that is so frequently translated “then” elsewhere. The word here used is more emphatic, placing special stress on the time. It marks the fact that the development of the building of the altar began then, growing out of the situation just described. Israel had been victorious, and had received evidence that God was with them and would drive out the nations before them. It was an opportune moment for them to interrupt their military campaign and to renew their covenant with God. On two separate occasions God had instructed Israel to call a solemn assembly of all the tribes upon Mts. Ebal and Gerizim, shortly after their entrance into Canaan (Deut. 11:26–30; 27:2–8). Israel was to hear the law reread, and its precepts were to be inscribed on stone and placed in the very heart of the country for all, both the Israelites and the other nations, to read. By this means God extended an invitation to all nations to become acquainted with His benevolent purposes, and to join His people.

Geographically the place was in the very center of the land and at the crossroads of travel. Some historians have found great difficulty in admitting the possibility of such a journey through hostile enemy territory at such a time. Josephus supposes that this religious ceremony happened after five years, and the LXX places this passage after ch. 9:1, 2. But all attempts to adjust the time are entirely unnecessary. Though in the midst of an enemy’s country, as yet unconquered, Israel passed on unharmed, because the terror of God had fallen upon the cities round about, as when Jacob long before had passed through this very region on his way to Bethel (Gen. 35:5). It has also been suggested that no mention is made of a strong place north of Bethel in that part of the country, and that from other passages (see Joshua 17:18) there seems reason to think that a large part of this district was wooded and unpopulated. The confederacy of the southern kings had its center far to the south, and there was a considerable distance between Shechem and the strong places to the north. See on 1 Sam. 9:4.

Mount Ebal. Mt. Ebal was only about 20 mi. from Ai. Leaving their encampment at Gilgal, probably in charge of a guard, all Israel journeyed to Mt. Ebal and Mt. Gerizim for this sacred service and the renewal of the covenant. Though they were anxious to obtain settlement in their homes, the work of conquest had to come to a standstill while they made the long march, attended this solemn ceremony, and returned to Gilgal. Thus they were taught that the way to prosper is to make God first. Jesus later reiterated this great principle in the words, “But seek ye first the kingdom of God” (Matt. 6:33). Mt. Ebal is situated on the north, and Mt. Gerizim on the south. The valley between them is about one third of a mile wide, and runs east and west. The summits of the 2 mountains are about 2 mi. apart. Where the 2 mountains face each other, at the point of their closest proximity, there is a green valley of about 500 yd. in width. The limestone stratum of each mountain is broken into a succession of ledges forming a natural amphitheater on either side. Here Abraham had erected his first altar in the Land of Promise. Here the people now congregated, six of the tribes on one side and six on the other—the six on Mt. Gerizim to respond with an Amen after each blessing was read and the six on Mt. Ebal as each curse was read. Spurs jut out from each of these mountains forming natural pulpits from which the speaker’s voice could be heard throughout the valley. According to directions, an altar was erected on Mt. Ebal, the mount of cursing (Deut. 27:4, 5). But why on the mount of cursing? This was fitting. In that place from which the curses of the law were read against sinners, there must also be an indication of the means of grace and forgiveness. The sacrifices on that altar prefigured Christ.

31. Whole stones. This was in harmony with God’s command (Deut. 27:5, 6). The reason for the use of “whole stones” was that there was danger that by the use of the chisel the Israelites might fashion for themselves images upon these altars, and thus be tempted to idolatry (see on Ex. 20:25).

32. A copy of the law. According to Deut. 27:2–8, a stone monument was to be erected next to the altar. This was to be covered over with plaster. Upon this plaster the Ten Commandments and the law of Moses were inscribed. These, together with the blessings for obedience and the curse for disobedience, were read to the whole congregation of Israel. In that country, were heavy frosts would not disintegrate the letters, this monument may have remained for centuries as a witness to Israel of their covenant, as well as a witness to the nations about.

35. All the congregation. The women, the children, and strangers, like Rahab and her family, were there. All, old and young, were to hear the words of the Lord. The enlightenment of the intellect is one of the first steps in Christian growth. One cannot live in harmony with God while in ignorance. Ignorance and true Christianity can never continue in the same individual. This is why God has laid great stress on Christian education. Nothing should be permitted to interfere with giving our children the education God enjoins. In spite of the hardship of the journey to Ebal, the children of ancient Israel were to accompany their parents.

Ellen G. White comments

1–35PP 499–504

30–35PP 499

35   PK 465; PP 503