Joshua 8

In the close of the chapter, Joshua proceeds to fulfil the command of the Lord by Moses, (compare (Deuteronomy 27)) to build an altar, write upon it a certain part of the divine law, as there stated, (see exposition,) and to pronounce the blessings and the curses therein recorded, which he did with an exact attention to all the circumstances prescribed by Moses, in the hearing not only of the men, but also of the women and children, as equally interested in the divine commands and promises. And we may observe, that though their women were not distinguished by equal privileges with Christian females, they were far privileged beyond the Pagan women, who to this day are not supposed to possess souls, or to be endowed with reason.

Woman, as the first transgressor, suffered, as it were, a double portion of the curse. And while she alone endured the miseries of child-bearing, she was in many nations reduced to a degree of degradation that left her little superior to the brutes, and subject to the capricious tyranny of the other sex. We are, doubtless, all under infinite obligations to the corre, but more especially the fairer and the weaker sex. Woman is not only saved from future miseries, but raised by the incarnation of the Son of God, who was “born of a woman,” to her original rank, as the partner and the friend of man. But not the woman only, but the children, are here brought forward to hear the blessings pronounced upon the obedient, and the curses denounced against the guilty.

Chap. IX. Ver. 1-27. The remaining kings of Canaan combine against Joshua; but the Gibeonites artfully obtain a treaty.—It is a singular excellence in the sacred historians, that they generally confine themselves to facts, without apology or encomium. We must not therefore infer from this relation, either the criminality of this stratagem in the Gibeonites to preserve their lives, or the innocency of the falsehoods by which they gained their point. We have inspired authority for the fact; but their conduct must be judged by the divine law. “I commend (says Bishop Hall) their wisdom in seeking peace; I do not commend their falsehood in the manner of seeking it: but who can look for any better of Pagans?

But as the faith

Notes on the verses

Chap. VIII. Ver. 1. People of war.—It would seem, from this verse, that all that were capable of bearing arms were to march out of the camp on this occasion: 30,000 formed an ambuscade in one place; and 5000 were placed in another, who all gained their positions in the night; with the rest of the army, Joshua appeared the next morning before Ai, which the men of that city would naturally suppose was the whole of the Israelitish force; and, consequently, be the more emboldened to come out and attack them. Some, however, think that 30,000 men were the whole that were employed on this occasion, five thousand of whom were placed in ambush on the west of the city, between Bethel and Ai, (v. 12.) and, with the rest, Joshua appeared before the city in the morning.

The king, seeing but about 25,000 coming against him, Deum he had but 12,000 persons in the whole city, (v. 25.) determined to risk a battle, issued out, and was defeated by stratagem.]—Bagster, its Ver. 10. Numbered the people.—Hebrew, “Visited;” that is, in modern language, reviewed the troops Ver. 17. Not a man left in Ai or Beth-el—Beth-el was but about three miles from Ai, and being a weaker place, it is supposed the inhabitants fled to Ai. The LXX. however, omit the words “and Beth-el,” and it seems not without reason, as there was an ambush of 5000 men between the two towns, (see ver. 12.) which seems to forbid the supposition just named; it is therefore omitted, not only by Houbigant and Geddes, but also by Dr.

Boothroyd; and it is certain Beth-el was not destroyed till many years afterward. See (Judges 1:24). It might, however, be now deserted. See Ver. 18. Stretch out the spear.—{The word keedon, is rendered clypeum, a shield or buckler, by the Vulgate; but the LXX. translate it gaison, which Suidas says signifies a kind of weapon like a spear. It probably denotes a short spear, javelin, or lance: for it is evident that it signifies neither the larger spear nor the shield, because it is distinguished from both, (1 Samuel 17:1, 41, 45). (Job 39:23). It is probable that Joshua had a flag or ensign at the end of the spear, which might be seen at a considerable distance when extended, which was the sign agreed upon between him and the ambush.

]— Ver. 24. Israelites returned unto Ai.—(This must refer to the women, children, and old persons left behind; for it seems that all the effective men had sallied out when they imagined the Israelites had fled: ver. 16.)—Bagster. Ver. 26. Joshua drew not his hand.—{Joshua seems to have been not only the General but the Standard-bearer of the [host] (ver. 18.;) and continued in this employment, by holding up or extending out his spear, during the whole of the battle; and did not slacken from the pursuit till the forces of Ai were utterly discomfited. Some commentators, however, understand this action in a figurative sense, like the holding up of Moses’ hands, as if it implied that Joshua continued in prayer for the success of his troops, nor ceased till the armies of Ai were annihilated, and the city taken and destroyed.

|—B. Ver. 29. King of Ai he hanged.—{The kings of Canaan lay under the same curse as their subjects, and were more deeply criminal. The reserving of the king of Ai for a solemn execution, would tend to strike terror into the other kings, contribute to the success of Israel, and give their proceedings the stamp of a judicial process, and of executing the vengeance of God upon his enemies.]—Bagster.