CHAPTER EIGHT
CONFIDENCE RESTORED AT AI
The purging of Achans sin is the prelude to victory over
Ai. The strategy to be adopted is explained to Joshua, and is
designed to remove all confidence in the flesh whilst destroying the enemy. Some significant types emerge from this
chapter:
Israel is taught not to minimise the effect of sin, nor to
place undue confidence in the flesh, by being ordered to use
overwhelming numbers in the conquest of despised Ai.
The army having experienced a temporary set back in
the initial attack on Ai, now on the second occasion over
whelms the enemy. This foreshadows the work of Christ in
his conquest of sin: a temporary setback (death), was fol
lowed by complete victory (resurrection to eternal life).
The King of Ai, personifying the devil, or sin in the
flesh, is hanged on a tree and then buried out of sight as a
memorial, foreshadowing Christ's conquest of the curse of
the law> (Gal. 3:13).
The chapter can be sectionised into seven parts: A Second
Attack Ordered vv. 1-2; The Strategy Explained— vv. 3-8;
The Forces Deployed — vv. 9-13; The Battle Joined — vv.
14-18; The Victory Won — vv. 19-24; the City Destroyed —
vv. 25-29; The Covenant Renewed — vv. 30-35.
A Second Attack Ordered — vv. 1-2
The sin of Achan having been atoned,
Yahweh commands that a second attack be
launched on Ai. On this occasion, however, no confidence is to be placed in the
flesh, and therefore all tribes are to particiPate-
appropriate at this time after the recent
defeat.
"Take all the people of war with thee"
— No doubt the men of war would be
assembled under their officers, and a ceremony such as is described in Deut. 20:1-10
would take place. The fact that the whole
army was to be marshalled for the battle
was a contrast to the self-confidence
expressed at the outset of the previous
attempt (see Josh. 7:3-4). There is to be no
confidence placed in the flesh. Those fearful and afraid would be excluded from the
ranks of those assembled.
"And arise, go up to Ai; see, I have
given into thy hand the king of Ai, and his
people, and his city, and his land" — On
t h i s occasion. Divine assurance of success
was given. How important it is, when waging war on behalf of the Truth, that we
VERSE 1
"And Yahweh said unto Joshua" —
These instructions were doubtless con veyed to Joshua through the Commander
of Yahweh's angelic army upon whom the
Divine name had been conferred (Exod.
23:20-23; Josh. 5:14).
"Fear not, neither be thou dismayed"
— Such encouraging exhortations were
frequently given to Joshua (Deut. 31:8;
Josh. 1:9; 10:8; 11:6; See Psa. 27:1-3).
Such encouragement was particularly
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CHAPTER EIGHT
THE CHRISTADELPHIAN EXPOSITOR
take Yahweh into our confidence. See
similar words of assurance in Ch. 6:2 and
compare with Psa. 44:3.
30,000 warriors were ordered to make
their way to the west of the city of Ai, and
carefully hide themselves awaiting further
instructions.
VERSE 2
"And thou shalt do to Ai and her king as
thou didst unto Jericho and her king" —
See Josh. 6:21.
"Only the spoil thereof, and the cattle
thereof, shall ye take for a prey unto yourselves"— This is a variation of the instructions given with regard to Jericho. The latter city, with all its contents, was accursed
or dedicated to Yahweh (Josh. 6:17). If
Achan had exercised patience he would
have participated in the spoil of this city.
"Lay thee an ambush for the city behind
it" — Careful planning was to go into the
preparations for war.
VERSE 5
"And I, and all the people that are with
me, will approach unto the city;" — The
rest of the army under Joshua were
required to pretend to make a frontal
attack on the city.
"And it shall come to pass, when they
come out against us, as at the first, that we
will flee before them" — Joshua planned
to move towards the city in so hesitant a
manner as to give the impression to its
defenders that the Israelites were fearful,
and the men of Ai could repeat their previous success. On the army emerging from
the city against the Israelites, the latter
were to again retreat as having suffered
another defeat. This feint was designed to
draw the self-confident men of Ai from
the shelter of their city, allowing those in
ambush to rise up and take it without loss
of life.
The Strategy Explained — vv. 3-8
In contrast to the first attack, all the
troops are to be used against Ai. They are
divided into three parts. The main army
with Joshua is to make a frontal attack on
the city, and when resisted is to pretend to
flee. Another smaller force is to be
deployed in the valley to occupy the city
when the time is opportune and burn it at a
given signal from Joshua. A third, smaller
section of the army is to take up a hidden
position between Bethel and Ai to resist any
support that may be offered by the former
city to its neighbour.
VERSE 6
"(For they will come after us) till we
have drawn them from the city; for they
will say, They flee before us, as at the first:
therefore we will flee before them" —
Joshua based his strategy upon the confidence of the men of Ai in their ability to
defeat the Israelitish army despite the
superiority of its numbers. His plan was
based upon the confidence of flesh in
itself.
VERSE 3
"So Joshua arose, and all the people of
war to go up against Ai" — The whole
army is marshalled on this occasion. Contrast the care taken to prepare the warriors and plan the battle with the casual
methods previously used (Josh. 7:3). An
attack on the citadels of error by Ecclesias
today by the public proclamation of the
Word should also be treated with equal
care. All the army is necessary, for wher
sin is manifested the forces needed to conquer it must be increased.
"And Joshua chose out thirty thousand
mighty men of valour, and sent them away
by night" — This sector of the army made
its way to a hidden place of ambush outside Ai.
VERSE 7
"Then ye shall rise up from the ambush,
and seize upon the city: for Yahweh your
God will deliver it into your hand" — The
30,000 men in ambush, at a given signal,
were required to occupy the city in the
assurance that Yahweh will give them the
victory. Despite their numbers, their
reliance had to be upon their God.
VERSE 8
"And it shall be, when ye have taken
the city, that ye shall set the city on fire:
according to the commandment of
Yahweh shall ye do. See, I have commanded you" — The assurance is given
that this time Yahweh will give the victory. Nevertheless the Israelites must not
manifest the sin of presumption in their
claims on God. He expects His servants to
VERSE 4
"And he commanded them, saying,
Behold, ye shall lie in wait against the city,
even behind the city; go not very far from
the city, but be ye all ready" — These
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THE CHRISTADELPHIAN EXPOSITOR
CHAPTER EIGHT
men of Ai observed a large force of Israelites advancing towards them, but noticed
that instead of boldly marching to its confines it hesitated at the site of a valley. This
indicated to them a state of uncertainty
and fear, which emboldened them.
"Now there was a valley between them
and Ai" — Joshua led his army to a rising
on the north side of the city, where existed
a shallow depression between it and Ai.
The men of Ai would interpret this as indicative of inefficiency, for it destroyed the
benefit of a surprise attack. Their confidence rose in spite of the size of Joshua's
force. The manner in which Joshua so
prominently displayed himself and his
forces would surprise them, but unknown
to them it also permitted Joshua's men in
ambush to clearly see him, and observe
the signal for attack, he had instructed
them he would give.
use their initiative and the ability He has
granted them in the execution of His work
or warfare (see the example of Nehemiah
who both prayed and laboured for success
— Neh.4:9). Once Ai had fallen, it had to
be set on fire and destroyed.
The Forces Deployed — vv. 9-13.
Under cover of night the various segments of the Israelitish forces take up their
positions as ordered by the Captain of
Yahweh's army, and as relayed to them by
Joshua.
VERSE 9
"Joshua therefore sent them forth: and
they went to lie in ambush, and abode between Bethel and Ai, on the west side of
Ai" — Under cover of night, another segment of the army, comprising 5000 men
were deployed between Bethel and Ai
which are about 3m. distant from each
other. Joshua went with them to see that
they were properly placed, and explained
the signal he would give by which they
would know when to act . He then
returned to the main body of troops (v. 9)
which he led early next morning in a frontal attack on Ai. The site of the battle between Bethel and Ai is interesting, for that
was where Abraham built his altar (Gen.
12:8) and Lot made his fatal decision to
leave him (Gen. 13:3,11).
"But Joshua lodged that night among
the people" — Having supervised the
placing of the ambush so as to direct it during the battle on the morrow, Joshua
returned to the main body of his troops.
VERSE 10
"And Joshua rose up early in the morning" — Joshua appears to have been ever
an early riser. See Ch. 3:1; 7:16.
"And numbered the people" — The
Hebrew vaiyiphkod eth haam signifies
that he visited the people, that is, he
inspected the ranks of his army to make
sure that everything was in readiness.
"And went up, he and the elders of
Israel, before the people of Ai" — He led
the people into battle. Despite his age,
Joshua was full of vigour and courage, and
took his place at the head of his troops.
VERSE 11
"And all the people, even the people of
war that were with him, went up, and drew
nigh, and came before the city, and
pitched on the north side of Ai" — The
VERSE 12
"And he took about five thousand men,
and set them to lie in ambush between
Bethel and Ai, on the west side of the city"
— The men of the ambush had already
been sent out (v. 9). The verse is better
understood if read in the past tense: ''had
taken about five thousand men". Instead
of "the city" some readings have Ai, as the
Hebrew for city and Ai are similar.
VERSE 13
"And when they had set the people,
even all the host that was on the north of
the city, and their liers in wait on the west
of the city, Joshua went that night into the
midst of the valley" — The main forces of
the Israelites encamped among the h i l ls
and risings to the north of the city, and
were probably hidden from the men of Ai;
but Joshua, and doubtless a contingent of
his army went into the valley or depression
where they would be in full view of the
enemy next morning.
The Battle Joined — vv. 14-18
The king of Ai views the deployment of
Joshua's troops with astonishment. They
indicate to him a state of hesitancy and inefficiency on the part of the Israelites which
increased his confidence in being able to
defeat them as he did previously. He has his
plans all ready for such an attack, and with
complete confidence leads his forces
against those of Joshua. At first success
seems to attend his arms, as the Israelites
pretend to flee before his troops. But his
success is shortlived.
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CHAPTER EIGHT
VERSE 14
THE CHRISTADELPHIAN EXPOSITOR
VERSE 15
"And it came to pass, when the king of
Ai saw it, they hasted and rose up early,
and the men of the city went out against
Israel to battle, he and all his people" —
Confident in their ability to repeat the
former victory, fortified by the presence
of reinforcements from the neighbouring
city of Bethel (v. 17), the king sallied forth
at the head of his army to do battle. For
the moment all seemed to go well for him.
"At a time appointed before the plain"
— The statement is better rendered "at
the place appointed overlooking the
Arabar T (See The Interlinear Hebrew
English Bible, ΝIV and others). The
King's plans had already been made, and
his objective was to gain the heights overlooking the deep valley of Achor that led
to Jericho and the Arabah, the deep
depression that runs south of the Sea of
Galilee through to the Gulf of Aqaba.
"But he wist not that there were Hers in
ambush against him behind the city" —
Joshua's strategy was working out according to plan.
"And Joshua and all Israel made as if
they were beaten before them, and fled by
the way of the wilderness" — The main
Israelitish army gave every appearance of
being beaten.
VERSE 16
"And all the people that were in Ai
were called together to pursue after them:
and they pursued after Joshua, and were
drawn away from the city" — Confident of
victory, every man followed the trained
forces of Ai in pursuit of the Israelites.
The Vulgate renders the clause, the
people of Ai "raised a cry" — an exultant
shout of impending victory, as they followed the army in its pursuit. Such a victory would be the subject of rejoicing, for
it would elevate Ai in prominence and
importance before other Canaanites if it
were able to defeat the army that had conquered mighty Jericho!
VERSE 17
"And there was not a man left in Ai or
Ruins at Ai, the city set on fire by Joshua and his men.
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CHAPTER EIGHT
THE CHRISTADELPHIAN EXPOSITOR
Bethel, that went not out after Israel: and
they left the city open, and pursued after
Israel" — This statement implies that the
men of Bethel had made their way to Ai in
order to assist in its defence, and now
joined their ally in pursuit of the Israelites.
VERSE 19
u
And the ambush arose quickly out of
their place, and they ran as soon as he had
stretched out his hand: and they entered
into the city, and took it, and hasted and
set the city on fire" — The ambush of
some 30,000 men (vv. 3-4), carefully
schooled in what was expected of them
occupied the city abandoned of its defenders, and set it alight.
VERSE 18
"And Yahweh said unto Joshua,
Stretch out the spear that is in thy hand
toward Ai" — In the confusion of battle
and retreat, the defenders of Ai did not
see Joshua ascend the rising on the other
side of the valley where he could be seen
by the ambuscade (v. 11). He stood there
a prominent but isolated figure with spear
outstretched toward Ai. In doing so he
represented the Standard Bearer or
Ensign of Israel (cp. Moses at Rephidim
— Exod. 17:8-16), the representative of
the Captain of Yahweh's host holding a
drawn sword, whom Joshua had met outside Jericho (Josh. 5:13). Joshua
remained in this position until victory was
complete (v. 26). In this stance, in the conquest of Ai, he represented the Lord Jesus
in overcoming sin. Joshua had experienced a temporary setback in his former
defeat at Ai due to sin, but it was now followed by total victory. Once again the
great conquest of sin was foreshadowed by
events (see Heb. 2:14; Josh. 8:29). As in
the case of Moses' victory over Amalek,
the stretched-out spear showed that the
victory was Yahweh's (See Exod. 8:5;
14:21; 17:11. See Josh. 8:7,26).
'And Joshua stretched out the spear
that he had in his hand toward the city" —
This was the sign for which the men in
ambush were waiting. Like the Apostles
after the resurrection of the Lord, they
went to their task with greater vigour.
VERSE 20
"And when the men of Ai looked
behind them, they saw, and, behold, the
smoke of the city ascended up to heaven"
— The expressions, "looked behind,"
"saw", "behold" are expressive of greatest
surprise. The warriors of Ai were
attracted by the cloud of black smoke in
the sky, and paused to consider its significance.
"And they had no power to flee this way
or that way" — Now they realised they
had been trapped. In fear and bewilderment they knew not what to do. They had
"no power" left to pursue the fight. The
word "power" in the Hebrew is hand, for
the hand is the organ of power by which
things are done.
"And the people that fled to the wilderness turned back upon the pursuers" —
The word "wilderness" signifies open
country or pasture lands. As the men of Ai
observed the smoke of their city ascending, they realised that they were caught in
a trap that had drawn them from the shelter of their walls. Turning back to regain
this advantage, they were helplessly
caught between the pincers of Joshua's
army. Their hestitation enabled the Israelite army to turn and attack the men of Ai
who stood bewildered at the turn of
Victory For Israel — vv. 19-24
The Israelites in ambush enter the
defenceless city and set it on fire. The warriors of Ai pursuing the main body of
Israelitish troops are astonished to see a
cloud of smoke arising from the burning
city and stop their pursuit. Now the pursuers become the pursued. The main forces
of Israel suddenly turn in their flight, as the
men of Ai hasten back to defend Ai. But
they are too late! The Israelites in occupation stream out of the doomed city, and the
army of Ai is caught in a pincer movement,
a trap that destroys it. The king is taken
alive, and all prisoners are put to death.
VERSE 21
"And when Joshua and all Israel saw
that the ambush had taken the city, and
that the smoke of the city ascended, then
they turned again, and slew the men of
Ai" — The fleeing Israelites had waited
for the sign of Joshua standing upright
with spear outdrawn in his hand; they now
re-formed and turned on their pursuers.
How remarkably this chapter
foreshadows the events at Christ's death
and resurrection. The death of the Lord
resulted in the bewilderment and retreat
of the disciples; but his resurrection saw
them regroup their forces and turn on
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CHAPTER EIGHT
their previous attackers with confidence
and success, as The Acts of the Apostles
records.
VERSE 22
"And the other issued out of the city
against them; so they were in the midst of
Israel, some on this side, and some on that
side: and they smote them, so that they let
none of them remain or escape" — Completely surrounded by the Israelites, and
now in a panic because of their predicament, the men of Ai were destroyed, as
were the other Canaanites conquered by
Joshua (see Josh. 6:21; 10:28; 11:11-12},
as commanded by Yahweh (Deut. 7:1-2).
In these battles, the Canaanites represent
the sins of the flesh, that must be violently
put to death in order to render unto
Yahweh that which is due to His holy
Name (Rom. 6:6; Col. 3:5).
VERSE 23
"And the king of Ai they took alive, and
brought him to Joshua" — The King of
Ai, in the figurative foreshadowing of The
Book of Joshua, represents sin's flesh,
that is described by Paul as a King "reigning" therein (Rom. 6:12).
VERSE 24
"And it came to pass, when Israel had
made an end of slaying all the inhabitants
of Ai in the field, in the wilderness
wherein they chased them, and when they
were all fallen on the edge of the sword,
until they were consumed, that all the
Israelites returned unto Ai, and smote it
with the edge of the sword" — The command to do this, and the purpose of it are
given in Deut. 20:17-18.
Destruction of Ai — vv. 25-29
Ai lives up to its name and becomes a
ruin. It is "turned into a heap". All its
inhabitants are destroyed, and the king
publicly executed. The self-confidence and
pride of its army in its initial victory precedes its fall. However, Bethel remains to
be occupied by Israel. Its Canaanitish
inhabitants, or what remains of them, are
subsequently slain by Ephraim's soldiers
(Jud. 1:22), for it stands on the border between Ephraim and Benjamin (Josh. 16:2,
18:12). The fate of these two cities fulfils the
type: the House of God remains; but the
habitation of flesh is overthrown.
VERSE 25 "And so it was, that all that fell
that day.
THE CHRISTADELPHIAN EXPOSITOR
both of men and women, were twelve
thousand even all the men of Ai" — Utter
destruction without exception is decreed
for men, women and children: a most
unpleasant task to perform, but one
necessary to the future success of the
Israelitish occupation of the land. It is also
unpleasant to turn from friends and relations to serve Christ: but the sacrifice must
be made to successfully walk in the way of
righteousness.
VERSE 26
"For Joshua drew not his hand back,
wherewith he stretched out the spear,
until he had utterly destroyed all the
inhabitants of Ai" — Ai signifies Ruin,
and to do otherwise than to destroy all
associated therewith would mean ruin to
the people of Israel. The ruthless action of
the Israelites had been made necessary by
the wickedness into which the land had
fallen. The Canaanites knew of the judgments that had devastated Sodom, Egypt,
Sihon, Og and Jericho, but chose to ignore
them and continue in the way of wickedness that had become indigenous to them.
The whole land was given over to immorality and evil of an extent that has shocked
those archaeologists who have unearthed
the evidence. Prostitutes and Sodomites
were associated with Canaanitish religious
worship, infant sacrifice was common; the
whole land was a veritable Sodom and
Gomorrah on a huge scale, and was condemned to destruction: aged and youth
alike. They constituted the seed of the serpent; and in destroying a nest of serpents
the young would not be exempted. See
Lev. 18:25; Deut. 9:5; 18:12. Such sweeping judgments appear to flesh to be harsh
and cruel, ruthless and unnecessary; but it
is better that the wicked be destroyed than
that they should tempt and pollute by their
company and influence those who are as
yet innocent of such evils. Even so, and in
spite of the wholesale destruction ordered
by God and executed by Joshua's forces,
the remnant of Canaanites that remained
succeeded in polluting the people to such
an extent as to cause them to turn from the
pure worship of Yahweh. Flesh being
what it is, if the occupation of the land had
been conducted on more peaceable lines,
the Israelites would soon have lost their
distinctive character, would have been
absorbed by the Canaanites, and the precious heritage that has come through them
to those who accept Christ, would have
been irreparably lost. Therefore, in their
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CHAPTER EIGHT
by Yahweh's name in the previous defeat.
A precedence is given in Num. 31:22-26
where the metals of a captured city are
purified and given to Yahweh, and the
animals are shared among the warriors;
therefore, on this occasion, the warriors
shared the spoil as invited to do by
Yahweh (v. 2).
THE CHRISTADELPHIAN EXPOSITOR
bitter and ruthless war of annihilation
against the Canaanites the Israelites
fought for future generations. The sword
of Joshua wrought a work of mercy for
those of mankind who desire a higher way
of life in service to Yahweh leading to
Eternal Life in the age to come (Rom.
2:7). There can be no truce in that warfare. The seed of the woman must crush
the serpent power under foot to be delivered from its influence. The warfare of
Joshua, therefore, foreshadowed the bitterness of the warfare between the seeds,
representing truth and error throughout
the centuries. In this warfare, saints have
been cruelly tortured and mercilessly put
to death for worshipping God according to
their beliefs and conscience. In writing of
the conflict between Paganism and Christianity, Brother Thomas states: "The history of this period is a striking illustration
of the 'enmity' (Gen. 3:15) God has put
between the seed of the Serpent and the
seed of the woman. In the war between
them the heel of her seed was bruised by
the Serpent power, as it had bruised that
of their great Captain; but thanks be to
God who gives them the victory, the time
is at the door, when they will raise the
dead, and with him bruise the Old Serpent's head upon the mountains of Israel
(Ezek. 39:4). There can be no friendship
between these parties. Death or victory is
the only alternative. There can be no
peace in the world till one or other be suppressed. The 'enmity' is the essential hostility betwixt sin and God's law, which is
the truth. Either truth must conquer sin,
or sin must abolish the truth; but compromise there can be none. I have great
faith in the power of truth, because I have
faith in God. He is pledged to give it the
victory; and though deceivers in church
and state may triumph for the time, and
tyrants 'deceive the earth', their end is certain and their destruction sure" (Elpis
VERSE 28
"And Joshua burnt Ai, and made it an
heap for ever, even a desolation unto this
day" — The word "heap" is from the Hebrew tel, the name given to the artificial
mounds of the Middle East that cover the
sites of one-time cities. This "tel" of desolation became a memorial to Israelites
reminding them of the ruin that follows
sin. Ai as a memorial foreshadowed the
city, or mausoleum, of the dead, called
Hamonah which is to be erected as a
memorial to the destruction of Gog in the
age to come (see Ezek. 39:16).
VERSE 29
"And the king of Ai he hanged on a tree
until eventide" — The king represented
sin's flesh in active control and in contrast
to the authority of Yahweh (Deut. 9:5-6).
His dead body was suspended on a tree as
an execration to Israel (Deut. 7:1-6). The
exhibition represented a public condemnation and repudiation of sin's flesh
(Num. 25:4; Deut. 21:23), from whence
all active transgression comes (Mark 7:2123). The law that decreed this display
foreshadowed the death of Christ, for he,
too, came in sin's flesh (Rom. 8:3). Of him
it is declared that he "became a curse for
us; for it is written, Cursed is every one
that hangeth on a tree" (Gal. 3:13). The
crucifixion of the Lord witnessed that his
righteous character came not from the
lusts of the flesh, but from crucifying, or
denying them (Gal. 5:24). The perfection
of his sinless character ensured his resurrection from the grave to life eternal
(Heb. 13:20) whilst the nature of the flesh
he bore, which was that common to all
humanity, showed why his crucifixion was
necessary. His death teaches that righteousness can only be manifested by denying the flesh. His resurrection shows that
mankind does not lose but gains by so
doing. It was important that Joshua
clearly set this before all Israel because the
previous failure at Ai had resulted from
allowing "sin to reign" (Rom. 6:12). The
public execution and display of the dead
body of the king dramatised the teaching
Israelp. 102).
VERSE 27
"Only the cattle and the spoil of that
city Israel took for a prey unto themselves,
according unto the word of Yahweh which
He commanded Joshua" — A difference
was made between the disposal of the
spoils of Jericho and Ai. The former was
entirely devoted unto Yahweh, so that no
spoil was to be taken by the Israelites; but
with Ai, the army was given the spoil of
the city. Why? It would appear that the
army, in this case, had conquered by fighting, and had avenged the disgrace suffered
101
CHAPTER EIGHT
t
of Scripture: k let not sin reign in your
mortal body that ye should obey it in the
lusts thereof 1 (Rom. 6:12). Instead, the
lusts of the flesh that make demands contrary to the law of God, need to be
crucified (Gal. 5:24), "mortified", or put
to death (Col. 3:5). Christ's death illustrates that need. It ensured his resurrection to life eternal (Phil. 2:8-9; Heb.
13:20), and provided the way for those
truly "in him" to rise to life eternal also.
Meanwhile, the execution of the king of
Ai, and the displaying of his dead body
upon the tree, was not only a public condemnation of sin in the flesh, warning the
people to be on their guard against such,
but was also a demonstration of the
destiny of flesh unless redeemed.
"And as soon as the sun was down,
Joshua commanded that they should take
his carcase down from the tree, and cast it
at the entering of the gate of the city, and
raise thereon a great heap of stones that
remaineth unto this day" — In similar
manner, and for the same reason, the
Lord was taken from the cross for burial.
But there the likeness ceased. The king of
Ai was buried under a heap of stones. This
sepulchre of stones hid from view the body
of the dead king: the symbol of flesh in
complete opposition to Yahweh. However, though the Lord was crucified upon
a tree, and taken down at nightfall to be
placed in a sepulchre, after three days he
rose therefrom: his resurrection witnessing to the righteousness of his life. In contrast, the king of Ai was given a perma-
THE CHRISTADELPHIAN EXPOSITOR
nent place under his heap of stones: the
destiny of those who follow in his way.
The Covenant Confirmed
At Shechem — vv. 30-35
The overthrow of Ai and execution of its
king as well as the sentence passed on
Achan illustrate the goodness and severity
of God as well as the blessing and cursing
of the Law. These incidents, therefore,
provide a remarkably appropriate prelude
to the reconfirming of the covenant at
Shechem. Joshua is commanded to lead
Israel there, to build an altar and inscribe
thereon the blessings and cursings of the
Law. Sacrifices are offered, and a recital of
the blessings and cursings of the Law are
pronounced to which are appended the
word Amen!
VERSE 30
"Then Joshua built an altar unto
Yahweh God of Israel in mount Ebal" —
This was in obedience to the command of
Yahweh as recorded in Deut. 27:4-5.
Mount Ebal is a twin peak to that of
Mount Gerizim, between which is the site
of Shechem. Its name signifies that which
is Bare or Bald. Ebal is a barren mountain,
largely devoid of growth, and overshadowing its twin, Gerizim. This is
appropriate because through the weakness of the flesh, Israel experienced more
of the cursings of the Law than of its blessings. The altar was built on Mount Ebal
rather than Gerizim because the prevalence of cursings called for a greater need
In obedience to the
command of Moses, „ t,
after the Israelites had - ■
crossed Jordan
Joshua divided them
for a solemn
ceremony. He placed *'k "half of them over
against Mt. Gerizim 'i
and half of them over
.-■ against Mt. Ebal" (Josh. 8:33). On the
left is Mt. Ebal and the
right Mt. Gerizim. In
the valley between
them the outskirts of
Shechem can be
found.
'02
THE CHRISTADELPHIAN EXPOSITOR
for forgiveness. An altar has been discovered on Ebal which some archaeologists
identify as that of Joshua.
VERSE 31
"As Moses the servant of Yahweh commanded the children of Israel" — The
commandment was given twice by Moses
to emphasise its importance (Deut. 11:29;
27:9-26).
"As it is written in the book of the law of
Moses, an altar of whole stones, over
which no man hath lift up any iron" — See
Exod. 20:25. The altar foreshadowed
Yahweh in sacrificial manifestation in
Christ. It was built of stone, symbolising
human nature; and of unhewn stone,
because such represents a shaping by God
not by man. The fulfilment is seen in
Christ. Though his nature was identical
with that of all humanity, his character
was unique; it was Divine, stemming from
his Divine begettal (John 1:14). Therefore, the altar of unhewn stones represented the flesh Divinely shaped, as a
basis for acceptable sacrifice. This altar
was built on Mount Ebal, the Mount of
Cursing, adjacent to Shechem, which signifies Burden-Bearer, and which was
appointed as a city of Refuge. It was at
Shechem that Abram first received confirmation of the Promise in the land (Gen.
12:6-7). All of this is very significant, as
pointing forward to Christ. He confirmed
the Promises (Rom. 15:8), is a Burdenbearer, and a City of Refuge (Heb. 6:1819). The significance of this site was
increased by the conversation between the
Samaritan woman and Christ in the very
shadow of the Mount (John 4:5-26).
"And they offered thereon burnt offerings unto Yahweh" — Leviticus 1 outlines
the method of such offerings. The best
animals of the herd were selected for the
purpose. They were then put to death, dismembered and opened for careful inspection and then washed inside and out. This
figuratively reminded offerers that they
had to aim to be "all glorious within" (Psa.
45:13). The parts were placed in order on
the altar so as to epitomise the fundamental requirement of the Law: 'Thou shalt
love Yahweh thy God with all thine heart,
and with all thy soul, and with all thy
might" (Deut. 6:4-5). The fire on the altar
was Divine fire (Lev. 9:24), representing
the Spirit Word (1 Thess. 5:19). The fire
slowly consumed the flesh, teaching that
what is normally the source of sin (Mark
CHAPTER EIGHT
7:21-22) by humility and obedience can be
transmitted into a "sweet savour" unto
Yahweh. The burnt offering represented
the true Israelite. He is called upon to
figuratively put to death the flesh, and to
seek an inward and external cleanness by
the Word (John 15:3). Having accomplished that by knowledge and baptism, he
must be stimulated by the zeal or fire of
the Word, to render unto Yahweh a mind
and labour pleasing unto Him. The burnt
offerings, on the Mount of Cursing,
brought home to Israelites the dedication
of worship they must attempt to render
unto Yahweh, in spite of the weakness of
the flesh to avoid by the curs ings
associated with the Mount.
"And sacrificed peace offerings" —
Peace offerings united worshippers in fellowship with Yahweh through the
medium of the priest. The word "peace" is
from the Hebrew Shalom, which signifies
to be at one. Therefore the offerer,
through this offering, was made one with
his God. The details are outlined in Lev.
3. There were a number of forms peace
offerings could take. Those most likely
offered on this occasion would have been
peace-offerings of thanksgiving in
gratitude for Divine favour received (Lev.
7:12). The breast and right thigh of each
(Lev. 7:30-32) were given to the priests,
this being a token acknowledgement of
the offerers' dependence upon them for
their ministry of mediation. Leavened
bread was also offered (Lev. 7:13), this
acknowledging the offerers imperfections
and need of the shed blood of the animal
for atonement. In such peace offerings
that which was not offered on the altar
(see Lev. 3:3-5), or given to the priests,
was eaten as a sacrificial meal (Lev. 7:15),
bringing the offerer into fellowship with
Yahweh through the priests (Deut. 12:7).
On this occasion, all Israel exulted before
Yahweh, recognising His goodness as
manifested in their recent victories.
VERSE 32
"And he wrote there upon the stones a
copy of the law of Moses" — Upon the
rough, unhewn stones, Joshua wrote, or
painted (not engraved as upon the stones
containing the Ten Commandments — cp.
Deut. 27:2) a summary of the Law. The
words mishneh torah signify a repetition of
the Law, i.e. a summary. This was a list of
the blessings and cursings (Deut. 28:3,16).
"Which he wrote in the presence of the
children of Israel" — The Israelites saw
103
CHAPTER EIGHT
clearly inscribed upon the altar of offering
their responsibility towards Yahweh,
together with the blessings and cursings
attached thereto. Christ "our altar" (Heb.
13:10) is likewise a savour of life unto life,
and of death unto death (2 Cor. 2:15-16).
His life illustrates what is necessary to
obtain the blessings as well as what is to be
avoided to escape the cursings To acceptably draw near unto that altar flesh has to
learn to obey. Life and death, blessing
(Matt. 5:1-12) and cursing (Matt. 23:1333) are the alternatives for obedience or
otherwise.
VERSE 33
"And all Israel, and their elders, and
officers, and their judges, stood on this
side the ark and on that side before the
priests the Levites, which bare the ark of
the covenant of Yahweh" — Ever since
the command given on the eastern side of
Jordan for the priests to carry the Ark of
the Covenant instead of the Levites, they
had continued to do so. See note Josh.
4:10.
"As well the stranger, as he that was
born among them" — This would include
those of Rahab's house, now brought
within the company of born Israelites.
"Half of them over against mount
Gerizim, and half of them over against
mount Ebal" — Gerizim signifies Divisions, that is separations, from Gara' to cut
off. It is situated opposite mount Ebal
overshadowing the narrow valley of
Shechem, which extends about three
miles in length, and slopes upwards about
2849 ft in height. Ebal, a barren, rocky
mountain (it signifies Bare or Bald)
extends some 200 feet higher than
Gerizim.
"As Moses the servant of Yahweh had
commanded before, that they should bless
the people of Israel" — According to the
instructions of Moses, representatives of
the twelve tribes were divided into two
groups, and took their places before the
two mountains. By Gerizim were assem-
THE CHRISTADELPHIAN EXPOSITOR
bled Simeon, Levi, Judah, Issachar,
Joseph and Benjamin; and by Ebal were
to stand Reuben, Gad, Asher, Zebulun,
Dan and Naphtali. The names of the tribes
spell out what is required of God in the
true Israel. The names of the tribes assembled by Gerizim proclaim the sentence:
Hear, Join and Praise him. You will
receive Reward among the Increase that
shall accrue to the Son of My right hand.
Those of Ebal proclaimed: See a son with
a Company of Blessed ones who shall
Dwell with him following the Judgment
after the Wrestling.
VERSE 34
"And afterward he read all the words of
the law, the blessings and cursings,
according to all that is written in the book
of the Law" — See the instructions given
in Deut. 31:10-13. During the course of
the ceremonial reading of the Law, the
Levites in the centre adjacent to the Ark
recited in order the cursings and the blessings of the Law. As this was done the
people on the sides of the twin Mountains
responded with resounding Amens. Those
on Gerizim responded to the blessings,
and those on Ebal to the cursings (Deut.
27:11-26). As in the teaching of Paul, "all
the counsel of God" was thus proclaimed
(Acts 20:21).
VERSE 35
"There was not a word of all that Moses
commanded, which Joshua read not
before all the congregation of Israel, with
the women, and the little ones, and the
strangers that were conversant among
them" — All had to listen, both children
and adults. It was important that each
individual for himself should hear and
take heed to the things said and done. The
last clause, "strangers that were conversant among them" is better rendered
"strangers that walked". The term
describes Gentiles who had embraced the
hope of Israel, and so "walked in its
midst".