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Commentary on Joshua 8 verses 3–22
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.
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SUMMARY
Joshua 8:8 encapsulates a crucial divine command given to Israel through Joshua for the total destruction of Ai by fire, following their successful ambush and capture of the city. This verse underscores the absolute necessity of Israel's obedience to God's precise instructions, serving as a powerful demonstration of divine judgment against the Canaanites and a reaffirmation of God's renewed favor and presence with His covenant people after the cleansing of Achan's sin. It highlights the principle of cherem, or complete devotion to the Lord, in the conquest of the Promised Land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 8:8 employs several potent literary devices to convey its message. Repetition of the concept of "command" ("commandment of the LORD," "I have commanded you") serves to underscore the divine authority and the non-negotiable nature of the instruction, driving home the theme of obedience. This repetition also creates Emphasis, highlighting the critical importance of this specific directive within the broader battle plan. The command to "set the city on fire" functions as Symbolism, representing not only complete destruction and judgment but also purification and total devotion (cherem). The fire purges the land of its pagan defilement and symbolizes Israel's complete surrender of the spoils to God. Furthermore, the verse, as part of the divine strategy, carries an element of Foreshadowing, indicating the complete and unsparing judgment that will be meted out upon the Canaanites throughout the conquest, serving as a warning to all who resist God's will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 8:8 is a profound theological statement on divine judgment, covenant obedience, and the nature of holiness. It reveals God's absolute sovereignty and His unwavering commitment to justice against sin, particularly the pervasive idolatry and wickedness of the Canaanites. The command to burn Ai signifies that God's people are called to a radical separation from the world's corrupting influences, even to the point of destroying potential sources of temptation. This act of cherem teaches Israel that their victories are not for personal gain but are acts of worship and obedience, consecrating the land to the Lord. It serves as a powerful reminder that God's commands, though sometimes difficult to comprehend from a human perspective, are always rooted in His perfect righteousness and are designed for the ultimate good and purity of His people.
REFLECTION AND APPLICATION
Joshua 8:8 calls believers today to a profound reflection on the nature of obedience and God's sovereignty. Just as Israel's success hinged on their complete adherence to God's specific and sometimes challenging commands, so too does our spiritual vitality and effectiveness depend on our willingness to submit entirely to God's revealed will in His Word. This passage reminds us that God's commands are not arbitrary but are designed for our protection, purity, and ultimate blessing, safeguarding us from the spiritual corruption of the world. It challenges us to examine areas in our lives where we might be holding back from complete surrender, perhaps seeking personal gain or comfort over radical obedience. The burning of Ai, a stark act of devotion, compels us to consider what "idols" or "spoils" in our own lives God might be calling us to utterly destroy or consecrate to Him, so that we might walk in unhindered fellowship and experience His full favor.
Questions for Reflection
FAQ
Why did God command such a destructive act as burning the city of Ai?
Answer: God commanded the burning of Ai as an act of righteous judgment against the pervasive wickedness, idolatry, and moral corruption of the Canaanite inhabitants. This was not arbitrary cruelty but a just consequence for their deep-seated sin, which included practices like child sacrifice and sexual immorality. Furthermore, the complete destruction, known as cherem or "devotion to destruction," served to prevent the Israelites from being corrupted by the pagan practices and beliefs of the Canaanites. By burning the city and taking no spoils, Israel was reminded that the victory belonged entirely to God, and they were to remain distinct and holy, set apart for His purposes. This act underscored the severity of sin and God's absolute demand for holiness from His covenant people, as seen in Deuteronomy 7:1-6.
What is the significance of Joshua reiterating, "See, I have commanded you"?
Answer: Joshua's reiteration, "See, I have commanded you," serves several crucial purposes. Firstly, it emphasizes the direct, authoritative nature of the command. Joshua is not offering a suggestion but delivering a non-negotiable divine mandate. Secondly, it reinforces his role as God's chosen and legitimate leader, ensuring that the people understand that this instruction comes with the full weight of divine authority, channeled through him. After the previous defeat at Ai due to Achan's disobedience (Joshua 7), this emphatic statement would have reminded the people of the critical importance of strict obedience to God's word, as communicated through His appointed leader. It instilled a sense of urgency and accountability, ensuring no one would misunderstand or neglect the command.
CHRIST-CENTERED FULFILLMENT
Joshua 8:8, with its emphasis on absolute obedience, divine judgment, and total devotion, finds profound Christ-centered fulfillment. The perfect obedience commanded of Israel, which they often failed to maintain, is flawlessly embodied in Jesus Christ. Unlike Israel, who struggled with sin and disobedience (as seen in Achan's transgression), Jesus perfectly fulfilled every command of God, even to the point of death on a cross, as highlighted in Philippians 2:8. He is the true Israel, the obedient Son, through whom God's purposes are perfectly accomplished. The judgment meted out on Ai, a consequence of sin, foreshadows the ultimate judgment against sin borne by Christ on the cross. He became the "curse" for us, as Galatians 3:13 declares, taking upon Himself the fiery wrath that our sin deserved, thereby making a way for our redemption. Furthermore, the principle of cherem—total devotion to God, leaving no spoils for self—is perfectly exemplified in Christ's life of self-emptying service and His call for His followers to deny themselves, take up their cross, and follow Him, as taught in Matthew 16:24. In Christ, believers are called to a new kind of spiritual warfare, not against flesh and blood, but against spiritual forces, where our victory is found in His completed work and our obedience is a response to His grace, as described in Ephesians 6:12.