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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 8:3–22. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the taking of Ai by stratagem. The stratagem here used, we are sure, was lawful and good; God himself appointed it, and we have no reason to think but that the like is lawful and good in other wars. Here was no league broken, no treaty of peace, that the advantage was gained; no, these are sacred things, and not to be jested with, nor used to serve a turn; truth, when once it is plighted, becomes a debt even to the enemy. But in this stratagem here was no untruth told; nothing was concealed but their own counsels, which no enemy ever pretended a right to be entrusted with; nothing was dissembled, nothing counterfeited but a retreat, which was no natural or necessary indication at all of their inability to maintain their onset, or of any design not to renew it. The enemy ought to have been upon their guard, and to have kept within the defence of their own walls. Common prudence, had they been governed by it, would have directed them not to venture on the pursuit of an army which they saw was so far superior to them in numbers, and leave their city unguarded; but (si populus vult decipi, decipiatur - if the people will be deceived, let them) if the Canaanites will be so easily imposed upon, and in pursuit of God's Israel will break through all the laws of policy and good management, the Israelites are not at all to be blamed for taking advantage of their fury and thoughtlessness; nor is it any way inconsistent with the character God is pleased to give of them, that they are children that will not lie. Now in the account here given of this matter,
I.There is some difficulty in adjusting the numbers that were employed to effect it.
Mention is made (Jos 8:3) of 30,000 that were chosen and sent away by night, to whom the charge was given to surprise the city as soon as ever they perceived it was evacuated, Jos 8:4, Jos 8:7, Jos 8:8. And yet afterwards (Jos 8:12) it is said, Joshua took 5000 men and set them to lie in ambush behind the city, and that ambush entered the city, and set it on fire, Jos 8:19. Now,
1.Some think there were two parties sent out to lie in ambush, 30,000 first, and afterwards 5000 to guard the roads, and to intercept those that were first sent out; and that Joshua made his open attack upon the city with all the thousands of Israel. So the learned bishop Patrick, insisting upon God's command (Jos 8:1) to take all the people of war with him. But,
2.Others think that all the people were taken only to encamp before the city, and that out of them Joshua chose out 30,000 men to be employed in the action, out of which he sent out 5000 to lie in ambush, which were as many as could be supposed to march incognito - without being discovered (more would have been seen, and thus the design would have been broken) and that then with the other 25,000 he made the open attack, as Masius thinks, or with the 30,000, which, as Calvin thinks, he kept entire for that purpose, having, besides them, sent out 5000 for an ambuscade. And those 5000 (they think) must be meant by those (Jos 8:3) whom he sent away by night, with orders to lie in wait behind the city, though the particular number is not specified till Jos 8:12. If we admit such a seeming disturbance in the order of the narrative (of which, perhaps, similar instances might be cited from the other scripture histories), it seems most probable that there was but one ambushment, which consisted only of 5000, enough for such a purpose.
II.Yet the principal parts of the story are plain enough, that a detachment being secretly marched behind the city, on the other side to that on which the main body of the army lay (the situation of the country, it is probable, favouring their concealment), Joshua, and the forces with him, faced the city; the garrison made a vigorous sally out upon them, whereupon they withdrew, gave ground, and retreated in some seeming disorder towards the wilderness, which being perceived by the men of Ai, they drew out all the force they had to pursue them. This gave a fair opportunity for those that lay in ambush to make themselves masters of the city, whereof when they had given notice by a smoke to Joshua, he, with all his force, returned upon the pursuers, who now, when it was too late, were aware of the snare they were drawn into, and, their retreat being intercepted, they were every man of them cut off. The like artifice we find used, Jdg 20:30, etc. Now in this story we may observe,
1.What a brave commander Joshua was. See,
(1.)His conduct and prudence. God gave him the hint (v. 2) that he should lay an ambush behind the city, but left him to himself to order the particulars, which he did admirably well. Doubtless wisdom strengthens the wise more than ten mighty men, Ecc 7:19.
(2.)His care and industry (Jos 8:10): He rose up early in the morning, that he might lose no time, and to show how intent his mind was upon his business. Those that would maintain their spiritual conflicts must not love their ease.
(3.)His courage and resolution; though an army of Israelites had been repulsed before Ai, yet he resolves to lead them on in person the second time, Jos 8:5. Being himself also an elder, he took the elders of Israel with him to make this attack upon the city (Jos 8:10), as if he were going rather to sit in judgment upon them as criminals than to fight them as enemies.
(4.)His caution and consideration (Jos 8:13): He went that night into the midst of the valley, to make the necessary dispositions for an attack, and to see that every thing was in good order. It is the pious conjecture of the learned bishop Patrick that he went into the valley alone, to pray to God for a blessing upon his enterprise, and he did not seek in vain.
(5.)His constancy and perseverance; when he had stretched out his spear towards the city (Jos 8:18, a spear almost as fatal and formidable to the enemies of Israel as the rod of Moses was) he never drew back his hand till the work was done. His hands in fighting, like Moses's in interceding, were steady till the going down of the sun. Those that have stretched out their hands against their spiritual enemies must never draw them back. Lastly, What Joshua did in the stratagem is applicable to our Lord Jesus, of whom he was a type. Joshua conquered by yielding, as if he had himself been conquered; so our Lord Jesus, when he bowed his head and gave up the ghost, seemed as if death and triumphed over him, and as if he and all his interests had been routed and ruined; but in his resurrection he rallied again and gave the powers of darkness a total defeat; he broke the serpent's head, by suffering him to bruise his heel. A glorious stratagem!
2.What an obedient people Israel was. What Joshua commanded them to do, according to the commandment of the Lord (Jos 8:8), they did it without murmuring or disputing. Those that were sent to lie in ambush between Beth-el and Ai (two cities confederate against them) were in a post of danger, and had they been discovered might all have been cut off, and yet they ventured; and, when the body of the army retreated and fled, it was both disgraceful and perilous, and yet, in obedience to Joshua, they did it.
3.What an infatuated enemy the king of Ai was,
(1.)That he did not by his scouts discover those that lay in ambush behind the city, Jos 8:14. Some observe it as a remarkable instance of the power of God in making men blind to their own interest, and the things that belong to their peace, that he wist not that there were liers in wait against him. Those are most in danger who are least aware that they are so.
(2.)That when Israel seemed to fly he drew out all his forces to pursue them, and left none to guard his city and to secure his retreat, Jos 8:17. Thus the church's enemies often run themselves into destruction by their own fury and the violence of their rage against the Israel of God. Pharaoh plunged himself into the Red Sea by the eagerness with which he pursued Israel.
(3.)That from the killing of thirty-six men out of 3000, when Israel made the former attack upon his city, he should infer the total routing of so great an army as now he had to deal with (Jos 8:6): They flee before us as at the first. See how the prosperity of fools destroys them and hardens them to their ruin. God had made use of the men of Ai as a scourge to chastise his people for meddling with the accursed thing, and this had puffed them up with a conceit that they must have the honour of delivering their country from these formidable invaders; but they were soon made to see their mistake, and that when the Israelites had reconciled themselves to their God they could have no power against them. God had made use of them only for the rebuking of Israel, with a purpose, when the correction was over, to throw the rod itself into the fire; howbeit, they meant not so, but it was in their heart to destroy and cut off, Isa 10:5-7.
4.What a complete victory Israel obtained over them by the favour and blessing of God. Each did his part: the divided forces of Israel, by signals agreed on, understood one another, and every thing succeeded according to the project; so that the men of Ai, even when they were most confident of victory, found themselves surrounded, so that they had neither spirit to resist nor room to fly, but were under a fatal necessity of yielding their lives to the destroyers. And now it is hard to say whether the shouts of the men of Israel, or the shrieks of the men of Ai, were the louder, but easy to imagine what terror and confusion they were filled with, when their highest assurances sunk so suddenly into the heaviest despair. Note, The triumphing of the wicked is short, Job 20:5. They are exalted for a little while, that their fall and ruin may be the sorer, Job 24:24. See how easily, how quickly, the scale turns against those that have not God on their side.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
At first, we were overcome because of sins, and those who were living in Ai destroyed very many of us. Ai means chaos. But we know chaos to be the place or habitation of opposing powers, of which the devil is the king and chief. Against him, as Jesus [Joshua] comes, he divides the people into two parts; he stations some in the front and others in the rear, so they may come behind the enemies unexpectedly. Consider if the first part is not about the people of whom he says, "I came only to the lost sheep of the house of Israel," and of whom the apostle says, "But grace and peace to every person who does good, to the Jew first, then also to the Greek," that is, the later Gentile. Those are the people, therefore, who are stationed in the front and seem to flee with Jesus. But the people in back are the ones who are gathered from the nations and who come unexpectedly. For who expected the nations to be saved? They strike more keenly behind the adversaries, and thus both people together overthrow and conquer the throng of demons confined in the middle.
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Summary
Joshua 8:17 stands as the climactic moment in Israel's meticulously planned second campaign against Ai, revealing the complete success of God's strategic ruse. This verse describes the total emptying of both Ai and its allied city, Bethel, as every able-bodied man eagerly abandoned their fortified positions to pursue the seemingly retreating Israelite forces. This critical miscalculation by the Canaanite defenders left their cities utterly unguarded, perfectly setting the stage for Israel's hidden ambush force to enter and conquer unopposed, thereby ensuring a decisive and total victory as divinely commanded.
Context
Literary Context
Joshua 8:17 is a pivotal verse within the narrative of Israel's conquest of Ai, serving as the dramatic culmination of the tactical setup. It immediately follows the humiliating defeat detailed in Joshua 7, which exposed Israel's vulnerability due to Achan's sin. After God's judgment and the restoration of His favor, He provided Joshua with a precise, detailed strategy for a second assault on Ai (Joshua 8:1-2). The preceding verses in Joshua 8 meticulously describe the deployment of the ambush force (vv. 3-9), the main army's approach (vv. 10-13), and the initiation of the feigned retreat (vv. 14-16). Verse 17 confirms the complete success of this elaborate ruse, as the enemy falls perfectly into the trap, leaving their cities defenseless and ripe for destruction, thus enabling the fulfillment of God's command.
Historical & Cultural Context
Ancient warfare in Canaan frequently involved sieges of fortified city-states, which relied heavily on their defensive walls. Cities like Ai and Bethel, strategically situated in the central hill country, were typical examples. The tactic of a feigned retreat was a recognized, though inherently risky, military maneuver designed to lure an enemy out from their fortifications, making them vulnerable in open combat or to a hidden ambush. For the Canaanites, defending their territory was paramount, and their eagerness to pursue a seemingly defeated enemy, especially after a previous victory over Israel (Joshua 7:4-5), would have been fueled by a potent mix of overconfidence, vengeance, and a desire to decisively crush the invaders. The alliance between Ai and Bethel, though not explicitly detailed as a formal treaty, was a pragmatic response to a common existential threat, given their close proximity and shared interest in repelling the Israelite invasion. This context highlights the shrewdness of God's strategy, exploiting known military practices and human tendencies.
Key Themes
This verse powerfully illustrates several key theological and narrative themes central to the book of Joshua and the broader biblical narrative. Firstly, it emphatically showcases Divine Sovereignty and Strategic Wisdom, demonstrating that God's plans are perfect and lead to assured victory when followed obediently, even when they involve unconventional or seemingly risky tactics like a feigned retreat. The human element of military strategy is entirely subservient to God's overarching design, as explicitly seen in God's direct and detailed instructions to Joshua in Joshua 8:1-2. Secondly, the verse underscores the Consequences of Pride and Deception. The inhabitants of Ai and Bethel, emboldened by their previous triumph over Israel, were easily lured into a trap by their overconfidence and eagerness for a decisive victory, ultimately sealing their doom. This serves as a stark reminder of how human arrogance and a lack of discernment can lead to downfall. Finally, it contributes significantly to the theme of Total Victory and Fulfillment of Promise, as the complete emptying of the cities ensures the success of the ambush and the subsequent annihilation, fulfilling God's command for the conquest of Canaan and the herem (devotion to destruction) against its wicked inhabitants (Deuteronomy 7:2).
Exposition and Analysis
Key Word Analysis
From bayith and ʼêl, meaning "house of God." This city was an ancient and highly significant cultic site, deeply associated with the patriarchs Abraham and Jacob (Genesis 12:8; Genesis 28:19). Its involvement in opposing God's people and its subsequent destruction (implied by its complete emptying in this verse) carries profound theological irony. A place once hallowed by divine encounter now stands in opposition to God's chosen people, demonstrating that even places with a sacred history can fall under judgment when they resist God's sovereign purposes.
A primitive root meaning "to swell up, i.e., be (causatively, make) redundant; leave, (be) left, let, remain, remnant, reserve, the rest." In this context, it emphasizes the absolute and complete absence of inhabitants from Ai and Bethel. The phrase "not a man left" signifies that no one remained behind to guard the cities, underscoring the success of the feigned retreat in drawing out every potential defender. This word highlights the strategic vulnerability created by the enemy's collective pursuit.
A primitive root meaning "to run after (usually with hostile intent; figuratively (of time) gone by); chase, put to flight, follow (after, on), hunt, (be under) persecute(-ion, -or), pursue(-r)." This verb denotes an eager, relentless, and often aggressive chase. In Joshua 8:17, it emphasizes the totality and enthusiasm with which the men of Ai and Bethel abandoned their defensive positions to chase after the retreating Israelites. Their "pursuit" was not merely a cautious advance but an all-out effort, indicating their overconfidence and their complete falling for the Israelite ruse. This aggressive pursuit is precisely what God's strategy intended, ensuring their complete exposure and subsequent destruction.
Verse Breakdown
"And there was not a man left in Ai or Bethel"
This clause emphasizes the absolute and complete emptying of both cities. It signifies that every able-bodied male, the primary defenders and warriors, had left their posts. This hyperbole underscores the success of the feigned retreat, indicating that the cities were left utterly defenseless and vulnerable to the waiting ambush force, perfectly setting the stage for their swift capture.
"that went not out after Israel"
This phrase clarifies why the cities were empty – their entire male population had joined the pursuit. It highlights the unified and eager response of the enemy to the perceived Israelite retreat. Their collective action, driven by overconfidence and a desire for a decisive victory, played directly into God's strategic trap, demonstrating their complete lack of discernment regarding the true nature of Israel's maneuver.
"and they left the city open"
This is the crucial consequence of their pursuit. By abandoning their defensive positions and leaving the gates unguarded, the inhabitants of Ai and Bethel unwittingly sealed their own fate. The "open" city represents complete vulnerability, allowing the hidden Israelite ambush force to enter without resistance and set the city ablaze, a direct fulfillment of God's command in Joshua 8:8.
"and pursued after Israel"
This final clause reiterates and reinforces the action of pursuit, emphasizing the enemy's single-minded focus on the retreating main army. It paints a vivid picture of a relentless chase, drawing the enemy further and further away from their secure fortifications and deeper into the pre-arranged trap. This eager and aggressive pursuit was the final, necessary step for the divine strategy to unfold perfectly, leading to their ultimate downfall.
Literary Devices
Joshua 8:17 employs several potent literary devices to heighten the drama and theological significance of the event. Irony is prominently featured, particularly in the names of the cities themselves. "Ai," meaning "the ruin" or "heap of ruins," ironically becomes a literal ruin at Israel's hands, while "Bethel," "house of God," is destroyed while opposing God's people. This serves as a form of Prophetic Irony, where the very names foreshadow their ultimate doom. The narrative also masterfully uses Dramatic Irony, as the reader is fully aware of God's intricate plan and the hidden ambush force, while the men of Ai and Bethel are completely oblivious, rushing headlong into their destruction. This creates significant tension and powerfully highlights the divine control over events. Furthermore, the phrase "not a man left" can be seen as a form of Hyperbole, emphasizing the totality of the enemy's commitment to the pursuit and the complete vulnerability of their cities, rather than a literal count of every single male. This exaggeration underscores the overwhelming effectiveness of the divine strategy and the enemy's fatal miscalculation.
Theological and Thematic Connections
Joshua 8:17 stands as a powerful testament to God's strategic wisdom and His active involvement in the battles of His people. It reveals that divine victory is not always achieved through brute force or conventional means, but often through unconventional, divinely orchestrated plans that expose the enemy's weaknesses and pride. The total emptying of Ai and Bethel demonstrates God's sovereignty over even the decisions of His adversaries, turning their self-assured pursuit into the very instrument of their downfall. This passage teaches that true security lies not in fortified walls or human strength, but in humble obedience to God's commands and unwavering reliance on His perfect strategy. It underscores that God is a God of order and meticulous planning, ensuring the fulfillment of His promises to His covenant people, even when those promises require the judgment of wicked nations.
Reflection and Application
The narrative of Ai's conquest, culminating in Joshua 8:17, offers profound and enduring lessons for believers today. Just as Israel experienced a devastating defeat before this triumph, we too may face setbacks, failures, or periods of spiritual dryness in our journey of faith. This passage encourages us to not be disheartened but to return to God in humility, confess our sins, and seek His renewed guidance and strategy, trusting that His plans for victory are perfect, even if they seem counter-intuitive or require us to step out of our comfort zones. It reminds us that spiritual battles often involve deception, and we must be vigilant against the enemy's schemes, which might lure us away from our spiritual defenses (like the "walls" of truth, prayer, community, and reliance on God's Word). Our eagerness to pursue worldly success, to avenge past wrongs, or to rely on our own strength can lead us into spiritual traps, leaving us vulnerable. Instead, we are called to patiently trust God's timing and methods, recognizing that He is sovereign over all circumstances and orchestrates events for our ultimate good and His glory, transforming even our perceived weaknesses into opportunities for His power to be displayed.
Questions for Reflection
FAQ
Why did Bethel, a city with such a significant religious history, join Ai in fighting Israel?
Bethel, despite its historical association with Abraham and Jacob as a "house of God," was a Canaanite city-state at this time, not yet part of Israelite territory. Its alliance with Ai was likely pragmatic, driven by close geographical proximity and a shared interest in defending against the invading Israelites. Both cities perceived Israel as a common threat to their existence and autonomy, especially after Israel's initial defeat at Ai. While Bethel later became an important Israelite cultic site, at this point in the conquest, it was part of the Canaanite resistance, illustrating that even places with a sacred past can align against God's purposes when their inhabitants are unregenerate and oppose His people. Their participation in the pursuit alongside Ai demonstrates a unified front against Israel, which ultimately played into God's strategic plan for their downfall.
Was the deception employed by Israel morally justifiable given God's involvement?
The question of deception in warfare, especially when divinely sanctioned, is complex within biblical ethics. In the ancient Near East, military stratagems, including feigned retreats and ambushes, were common and considered legitimate tactics of war. The Bible, while upholding truthfulness in general, often presents such tactics in the context of warfare against hostile nations who were actively resisting God's covenant purposes for Israel and whose wickedness had reached its full measure (Genesis 15:16). In this specific instance, the strategy was explicitly commanded by God Himself (Joshua 8:1-2), making it an act of obedience for Joshua and Israel. From a theological perspective, God, as the sovereign Lord of history and justice, has the prerogative to use various means to execute His judgment against those who oppose Him and His people, especially in the context of the herem (devotion to destruction) against the wicked inhabitants of Canaan. This was not a deception against innocent parties but a military tactic employed against declared enemies in a divinely ordained conquest to establish His people in the promised land.
Christ-Centered Fulfillment
The strategic victory at Ai, meticulously orchestrated by God and culminating in the complete emptying of the city in Joshua 8:17, powerfully foreshadows the ultimate, decisive victory achieved by Jesus Christ. Just as Israel's feigned retreat lured the enemy into a trap, Christ's death on the cross, which appeared to be a devastating defeat to the forces of evil, was in fact the ultimate strategic maneuver to conquer sin, death, and the spiritual powers of darkness. The enemy, personified by Satan, believed he had achieved a decisive victory at the crucifixion, much like Ai and Bethel believed they were pursuing a defeated foe. However, Christ's death was the divine "bait," drawing out the powers of darkness, only for Him to disarm them completely and make a public spectacle of them through His resurrection (Colossians 2:15). The "open city" of Ai, left utterly vulnerable, finds its profound spiritual parallel in the empty tomb, signifying that the stronghold of death has been breached and conquered by the resurrected Christ (1 Corinthians 15:54-57). Through His "retreat" into death, Christ secured the ultimate victory, leaving the spiritual enemy exposed, defeated, and stripped of its power, ushering in a new era of salvation and freedom for all who believe in Him (Hebrews 2:14-15). The conquest of Ai, therefore, serves as a military type of Christ's triumph over all spiritual adversaries, ensuring His people's ultimate inheritance and security in the promised land of eternal life.