Text -- Joshua 8:31 (NET)

8:31 just as Moses the Lord’s servant had commanded the Israelites. As described in the law scroll of Moses, it was made with uncut stones untouched by an iron tool. They offered burnt sacrifices on it and sacrificed tokens of peace.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Jos 8:30-31

(See on Deu 27:11). This spot was little short of twenty miles from Ai. The march through a hostile country and the unmolested performance of the religious ceremonial observed at this mountain, would be greatly facilitated, through the blessing of God, by the disastrous fall of Ai. The solemn duty was to be attended to at the first convenient opportunity after the entrance into Canaan (Deu 27:2); and with this in view Joshua seems to have conducted the people through the mountainous region that intervened though no details of the journey have been recorded. Ebal was on the north, opposite to Gerizim, which was on the south side of the town Sichem (Nablous).

JFB: Jos 8:31

According to the instructions given to Moses (Exo 20:25; Deu 27:5).

JFB: Jos 8:31

That is, iron tool. The reason for this was that every altar of the true God ought properly to have been built of earth (Exo 20:24); and if it was constructed of stone, rough, unhewn stones were to be employed that it might retain both the appearance and nature of earth, since every bloody sacrifice was connected with sin and death, by which man, the creature of earth, is brought to earth again [KEIL].

JFB: Jos 8:31

This had been done when the covenant was established (Exo 24:5); and by the observance of these rites (Deu 27:6), the covenant was solemnly renewed--the people were reconciled to God by the burnt offering, and this feast accompanying the peace or thank offering, a happy communion with God was enjoyed by all the families in Israel.

TSK: Jos 8:31

as it is : Jos 8:34, Jos 8:35, Jos 1:8; 2Ki 14:6, 2Ki 22:8; 2Ch 25:4, 2Ch 35:12; Ezr 6:18; Neh 13:1; Mat 12:26

altar : Exo 20:24, Exo 20:25; Deu 27:5, Deu 27:6; 1Ki 18:31, 1Ki 18:32

and they offered : Exo 18:12, Exo 24:5; Deu 27:6, Deu 27:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 8:30-35

The account of this solemnity is very brief. An acquaintance with Deut. 27 is evidently presupposed; and the three several acts of which the solemnity consisted are only so far distinctly named as is necessary to show that the commands of Moses there given were fully carried out by Joshua.

It is difficult to escape the conviction that these verses are here out of their proper and original place. The connection between Jos 8:29, and Jos 9:1, is natural and obvious; and in Jos 9:3, the fraud of the Gibeonites is represented as growing out of the alarm caused by the fall of Jericho and Ai. It is, moreover, extremely unlikely that a solemnity of this nature in the very center of the country should be undertaken by Joshua while the whole surrounding district was in the hands of the enemy; or that, if undertaken, it would have been carried out unmolested. "And the strangers that were conversant among them"Jos 8:35, were present at it. The distance fromm Gilgal in the Jordan valley to Mount Ebal is fully 30 miles, unless - as is unlikely - another Gilgal (Deu 11:29 note) be meant; and so vast a host, with its non-effective followers Jos 8:35, could certainly not have accomplished a march like this through a difficult country and a hostile population in less than three days. Moreover in Jos 9:6; Jos 10:6, Jos 10:15, Jos 10:43, the Israelites are spoken of as still encamping at Gilgal.

It is on the whole likely that, for these and other reasons, this passage does not, in our present Bible, stand in its proper context; and it has been conjectured that the place from which these six verses have been transferred is the end of Josh. 11: The "then"with which Jos 8:30 opens in our present text may well have served to introduce the account of the solemnity on Gerizim and Ebal at the end of the record of Joshua’ s victories, to which indeed it forms a suitable climax.

Jos 8:32

See the note marginal reference.

Jos 8:34

All the words of the law - See Deu 31:11 ff It would seem that Joshua, on the present occasion, must have read at least all the legislative portion of the Pentateuch before the people (compare on Deu 27:3). The terms of this verse cannot be satisfactorily explained as importing only the blessings and curses of Deut. 27\endash 28.

Haydock: Jos 8:31

Iron. Spencer complains that the Protestants have not translated barzel, "iron tool," as [in] Deuteronomy xxvii. 5. This translation is found in their more ancient editions of 1537-49, &c. (Kennicott) ---

But the difference is very unimportant. The reason of this prohibition is given, Exodus xx. 25. ---

He offered; so we read that he wrote, blessed and cursed, &c., because these things were done at least by his authority. It is not necessary to suppose that he engraved the words of the law with his own hands, or that he passed from Garizim, where he had been pronouncing the blessings, to Hebal, in order to denounce the curses. (Haydock) ---

He probably commissioned some of the princes on Hebal to perform the office of cursing, after he had repeated the blessings himself from Garizim; and the select company of Levites before the ark, having answered or repeated the words, the whole multitude stationed at the foot of Hebal, giving their consent that the transgressors should be cursed. (Kennicott) ---

Hence Josue must have sacrificed by the hands of the priests. (Haydock) ---

Various instances are produced to show that princes and prophets have, on extraordinary occasions, performed this office themselves, 1 Kings vi. 15., and vii. 9., and 3 Kings xviii. 32. (Calmet) ---

But these must have either received a dispensation from God, or they must have employed the ministry of the legal priests; or, in fine, their actions, like that of Saul, (1 Kings xiii. 9,) of Absalom, (1 Kings i. 9,) Herod, &c., may have been deserving of blame. (Haydock) ---

The Jews assert that in the desert no one was permitted to sacrifice, except in the tabernacle; but that this prohibition ceased at Galgal, as the ark had no fixed abode, and thus Josue might offer sacrifice himself. Afterwards the law was enforced, while the ark was at Silo. But upon its being removed to Nobe, Maspha, and Gabaon, people resumed their former liberty; and hence there was nothing to hinder Samuel, Saul, and David from offering sacrifice, till the temple was erected. (Outram de Sac. i. 2; Grotius in Deuteronomy xii. 8.) This sacred office was formerly exercised by kings, particularly at Athens, where, after the people became more numerous, Theseus appointed the king of sacrifices to keep up the memory of the ancient practice. (Demost. c. Neream.) (Calmet) The like was done at Rome under the republic. (Haydock)

Gill: Jos 8:31

As Moses the servant of the Lord commanded the children of Israel, as it is written in the book of the law of Moses,.... Deu 27:5,

an altar of whole stones, on which no man hath lift up any iron; See Gill on Exo 20:25; see Gill on Deu 27:5, and; see Gill on Deu 27:6,

and they offered thereon burnt offerings unto the Lord, and sacrificed peace offerings; by way of thanksgiving for the good land they were introduced into, and this was what they were ordered to do by Moses, Deu 27:6.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 8:31

¹ tn Heb “as it is written in the scroll of the law of Moses, an altar of whole stones on which no one had wielded iron.” The expression “whole stones” refers to stones in their natural condition, i.e., not carved or shaped artificially with tools (“wielded iron”).

² tn Or “peace offerings.”

Commentary -- Verse Range Notes

TSK Synopsis: Jos 8:1-35

1 God encourages Joshua.

3 The stratagem whereby Ai was taken.

29 The king thereof is hanged.

30 Joshua builds an altar;

32 writes the law on stones;

33 and pronounces the blessings and curses.

MHCC: Jos 8:30-35

As soon as Joshua got to the mountains Ebal and Gerizim, without delay, and without caring for the unsettled state of Israel, or their enemies, he confirmed the covenant of the Lord with his people, as appointed, Deuteronomy chapters 11 and 27. We must not think to defer covenanting with God till we are settled in the world; nor must any business put us from minding and pursuing the one thing needful. The way to prosper is to begin with God, Mat 6:33. They built an altar, and offered sacrifice to God, in token of their dedicating themselves to God, as living sacrifices to his honour, in and by a Mediator. By Christ's sacrifice of himself for us, we have peace with God. It is a great mercy to any people to have the law of God in writing, and it is fit that the written law should be in a known tongue, that it may be seen and read of all men.

Matthew Henry: Jos 8:30-35

This religious solemnity of which we have here an account comes in somewhat surprisingly in the midst of the history of the wars of Canaan. After the taking of Jericho and Ai, we should have expected that the next news would be of their taking possession of the country, the pushing on of their victories in other cities, and the carrying of the war into the bowels of the nation, now that they had made themselves masters of these frontier towns. But here a scene opens of quite another nature; the camp of Israel is drawn out into the field, not to engage the enemy, but to offer sacrifice, to hear the law read, and to say Amen to the blessings and the curses. Some think this was not done till after some of the following victories were obtained which were read of, ch. 10 and 11. But it should seem by the maps that Shechem (near to which these two mountains Gerizim and Ebal were) was not so far off from Ai but that when they had taken that they might penetrate into the country as far as those two mountains, and therefore I would not willingly admit a transposition of the story; and the rather because, as it comes in here, it is a remarkable instance, 1. Of the zeal of Israel for the service of God and for his honour. Though never was war more honourable, more pleasant, or more gainful, nor ever was war more sure of victory, or more necessary to a settlement (for they had neither houses nor lands of their own till they had won them by the sword, no, not Joshua himself), yet all the business of the war shall stand still, while they make a long march to the place appointed, and there attend this solemnity. God appointed them to do this when they should have got over Jordan, and they did it as soon as possibly they could, though they might have had a colourable pretence to put it off. Note, We must not think to defer our covenanting with God till we are settled in the world, or must any business put us by from minding and pursuing the one thing needful. The way to prosper is to begin with God, Mat 6:33. 2. It is an instance of the care of God concerning his faithful servants and worshippers. Though they were in an enemy's country, as yet unconquered, yet in the service of God they were safe, as Jacob when in this very country he was going to Beth-el to pay his vows: the terror of God was upon the cities round about, Gen 35:5. Note, When we are in the way of duty God takes us under his special protection.

Twice Moses had given express orders for this solemnity; once Deu 11:29, Deu 11:30, where he seems to have pointed to the very place where it was to be performed; and again Deu 27:2, etc. It was a federal transaction: the covenant was now renewed between God and Israel upon their taking possession of the land of promise, that they might be encouraged in the conquest of it, and might know upon what terms they held it, and come under fresh obligations to obedience. In token of the covenant,

I. They built an altar, and offered sacrifice to God (Jos 8:30, Jos 8:31), in token of their dedication of themselves to God, as living sacrifices to his honour, in and by a Mediator, who is the altar that sanctifies this gift. This altar was erected on Mount Ebal, the mount on which the curse was put (Deu 11:29), to signify that there, where by the law we had reason to expect a curse, by Christ's sacrifice of himself for us and his mediation we have peace with God; he has redeemed us from the curse of the law by being made a curse for us, Gal 3:13. Even where it was said, by the curse, You are not my people, there it is said, through Christ the altar, You are the children of the living God, Hos 1:10. The curses pronounced on Mount Ebal would immediately have been executed if atonement had not been made by sacrifice. By the sacrifices offered on this altar they did likewise give God the glory of the victories they had already obtained, as Exo 17:15. Now that they had had the comfort of them, in the spoils of Ai, it was fit that God should have the praise of them. And they also implored his favour for their future success; for supplications as well as thanksgivings were intended in their peace-offerings. The way to prosper in all that we put our hand to is to take God along with us, and in all our ways to acknowledge him by prayer, praise, and dependence. The altar they built was of rough unhewn stone, according to the law (Exo 20:25), for that which is most plain and natural, and least artful and affected, in the worship of God, he is best pleased with. Man's device can add no beauty to God's institutions.

II. They received the law from God; and this those must do that would find favour with him, and expect to have their offerings accepted; for, if we turn away our ear from hearing the law, our prayers will be an abomination. When God took Israel into covenant he gave them his law, and they, in token of their consent to the covenant, subjected themselves to the law. Now here,

1. The law of the ten commandments was written upon stones in the presence of all Israel, as an abridgment of the whole, Jos 8:32. This copy was not graven in the stone, as that which was reserved in the ark: That was to be done only by the finger of God; it is his prerogative to write the law in the heart. But the stones were plastered, and it was written upon the plaster, Deu 27:4, Deu 27:8. It was written, that all might see what it was that they consented to, and that it might be a standing remaining testimony to posterity of God's goodness in giving them such good laws, and a testimony against them if they were disobedient to them. It is a great mercy to any people to have the law of God in writing, and it is fit that the written law should be exposed to common view in a known tongue, that it may be seen and read of all men.

2. The blessings and the curses, the sanctions of the law, were publicly read, and the people (we may suppose), according to Moses's appointment, said Amen to them, Jos 8:33, Jos 8:34.

(1.) The auditory was very large. [l.] The greatest prince was not excused. The elders, officers, and judges, are not above the cognizance of the law, but will come under the blessing or the curse, according as they are or are not obedient to it, and therefore they must be present to consent to the covenant and to go before the people therein. [2.] The poorest stranger was not excluded. Here was a general naturalization of them: as well the stranger as he that was born among them was taken into covenant. This was an encouragement to proselytes, and a happy presage of the kindnesses intended for the poor Gentiles in the latter days.

(2.) The tribes were posted, as Moses directed, six towards Gerizim and six towards Ebal. And the ark in the midst of the valley was between them, for it was the ark of the covenant; and in it were shut up the close rolls of that law which was copied out and shown openly upon the stones. The covenant was commanded, and the command covenanted. the priests that attended the ark, or some of the Levites that attended them, after the people had all taken their places, and silence was proclaimed, pronounced distinctly the blessings and the curses, as Moses had drawn them up, to which the tribes said Amen; and yet it is here only said that they should bless the people, for the blessing was that which was first and chiefly intended, and which God designed in giving the law. If they fell under the curse, that was their own fault. And it was really a blessing to the people that they had this matter laid so plainly before them, life and death, good and evil; he had not dealt so with other nations.

3. The law itself also containing the precepts and prohibitions was read (Jos 8:35), it should seem by Joshua himself, who did not think it below him to be a reader in the congregation of the Lord. In conformity to this example, the solemn reading of the law, which was appointed once in seven years (Deu 31:10, Deu 31:11), was performed by their king or chief magistrate. It is here intimated what a general publication of the law this was. (1.) Every word was read; even the minutest precepts were not omitted, nor the most copious abridged; not one iota or tittle of the law shall pass away, and therefore none was, in reading, skipped over, under pretence of want of time, or that any part was needless or not proper to be read. It was not many weeks since Moses had preached the whole book of Deuteronomy to them, yet Joshua must now read it all over again; it is good to hear twice what God has spoken once (Psa 62:11) and to review what had been delivered to us, or to have it repeated, that we may not let it slip. (2.) Every Israelite was present, even the women and the little ones that all might know and do their duty. Note, Masters of families should bring their wives and children with them to the solemn assemblies for religious worship. All that are capable of learning must come to be taught out of the law. The strangers also attended with them; for wherever we are, though but as strangers, we should improve every opportunity of acquainting ourselves with God and his holy will.

Keil-Delitzsch: Jos 8:30-35

Blessings and Curses upon Gerizim and Ebal. - After the capture of Ai, Israel had gained so firm a footing in Canaan that Joshua was able to carry out the instructions of Moses in Deut 27, that, after crossing the Jordan, he was to build an altar upon Mount Ebal for the setting up the covenant. The fulfilment of these instructions, according to the meaning of this solemn act, as a symbolical setting up of the law of the Lord to be the invariable rule of life to the people of Israel in the land of Canaan (see at Deut 27), was not only a practical expression of thanksgiving on the part of the covenant nation for its entrance into this land through the almighty assistance of its God, but also a practical acknowledgement, that in the overthrow of the Canaanites thus far it had received a strong pledge of the conquest of the foes that still remained and the capture of the whole of the promised land, provided only it persevered in covenant faithfulness towards the Lord its God. The account of this transaction is attached, it is true, to the conquest of Ai by the introduction, "Then Joshua built," etc. (Jos 8:30); but simply as an occurrence which had no logical connection with the conquest of Canaan and the defeat of its kings. The particle אז ( sequ. imperf .) is used, for example, in cases where the historian either wishes to introduce contemporaneous facts, that do not carry forward the main course of the history, or loses sight for the time of the strictly historical sequence and simply takes note of the occurrence of some particular event (vid., Ewald , §136, b .). The assertion of modern critics, which Knobel repeats, that this account is out of place in the series of events as contained in Josh 6-12, is so far correct, that the promulgation of the law and the renewal of the covenant upon Ebal form no integral part of the account of the conquest of Canaan; but it by no means proves that this section has been interpolated by the Jehovist from his first document, or by the last editor of this book from some other source, and that what is related here did not take place at the time referred to. The circumstance that, according to Josh 6-8:29, Joshua had only effected the conquest of Jericho in the south of the land from Gilgal as a base, and that even in Josh 9-10 he was still engaged in the south, by no means involves the impossibility or even the improbability of a march to Shechem, which was situated further north, where he had not yet beaten the Canaanites, and had not effected any conquests. The distance from Ai to Shechem between Gerizim and Ebal is about thirty miles in a straight line. Robinson made the journey from Bireh (Beeroth) to Sichem on mules in eleven and a half hours, and that not by the most direct route (Pal. iii. pp. 81-2), and Ai was not more than an hour to the south of Beeroth; so that Joshua could have gone with the people from Ai to Gerizim and Ebal in two days without any excessive exertion. Now, even if the conquests of the Israelites had not extended further north than Ai at that time, there was no reason why Joshua should be deterred from advancing further into the land by any fear of attack from the Canaanites, as the people of war who went with him would be able to repulse any hostile attack; and after the news had spread of the fate of Ai and Jericho, no Canaanitish king would be likely to venture upon a conflict with the Israelites alone. Moreover, Shechem had no king, as we may gather from the list of the thirty-one kings who were defeated by Joshua. To the further remark of Knobel , that "there was no reason for their hurrying with this ceremony, and it might have been carried out at a later period in undisturbed security,"we simply reply, that obedience to the command of God was not a matter of such indifference to the servant of the Lord as Knobel imagines. There was no valid reason after the capture of Ai for postponing any longer the solemn ceremony of setting up the law of Jehovah which had been enjoined by Moses; and if we consider the reason for this solemnity, to which we have already referred, there can be no doubt that Joshua would proceed without the least delay to set up the law of the Lord in Canaan as early as possible, even before the subjugation of the whole land, that he might thereby secure the help of God for further conflicts and enterprises.

The account of this religious solemnity is given very briefly. It presupposes an acquaintance with the Mosaic instructions in Deut 27, and merely gives the leading points, to show that those instructions were carefully carried out by Joshua. Of the three distinct acts of which the ceremony consisted, in the book of Deuteronomy the setting up of the stones with the law written upon them is mentioned first (Deu 27:2-4), and then (Jos 8:5-7) the building of the altar and the offering of sacrifice. Here, on the contrary, the building of the altar and offering of sacrifice are mentioned first (Jos 8:30, Jos 8:31), and then (Jos 8:32) the writing of the law upon the stones; which was probably the order actually observed. - In Jos 8:30 Jehovah is called "the God of Israel," to show that henceforth no other god was to be worshipped in Canaan than the God of Israel. On Mount Ebal, see at Deu 11:29 and Deu 27:4.

Jos 8:31-33

"As Moses commanded:" namely, Deu 27:5. " As it is written in the book of the law of Moses :"viz., in Exo 20:22 (25). On the presentation of burnt-offerings and slain-offerings, see at Deu 27:6-7. - In Jos 8:32 nothing is mentioned but the writing of the law upon the stones; all the rest is presupposed from Deu 27:2., to which the expression " the stones"refers. "Copy of the law:" as in Deu 17:18; see the explanation at Deu 27:3. In connection with the third part of the ceremony the promulgation of the law with the blessing and cursing, the account of the Mosaic instructions given in Deu 27:11. is completed in Jos 8:33 by the statement that " all Israel, and their elders (i.e., with their elders), and shoterim , and judges ,"stood on both sides of the ark before the Levitical priests, the stranger as well as the native, i.e., without any exception, one half (i.e., six tribes) towards Mount Ebal, and the other half towards Mount Gerizim. For further remarks, see at Deu 27:11. "As Moses commanded to bless the people before:" i.e., as he had previously commanded. The fact that the thought itself does not suit the context is quite sufficient to show that the explanation given by many commentators, viz., that they were to commence with the blessings, is incorrect. But if, on the other hand, we connect the word "before"with the principal verb of the sentence, "commanded,"the meaning will be that Moses did not give the command to proclaim the blessings and cursings to the people for the first time in connection with these instructions (Deut 27), but had done so before, at the very outset, namely, as early as Deu 11:29.

Jos 8:34-35

" And afterwards (after the people had taken the place assigned them) he read to them all the words of the law ,"i.e., he had the law proclaimed aloud by the persons entrusted with the proclamation of the law, viz., the Levitical priests. קרא , lit . to call out of proclaim, then in a derivative sense to read, inasmuch as reading aloud is proclaiming (as, for example, in Exo 24:7). The words " the blessing and the curse "are in apposition to " all the words of the law ,"which they serve to define, and are not to be understood as relating to the blessings in Deu 28:1-14, and the curses in Deu 27:15-26 and 28:15-68. The whole law is called "the blessing and the curse"with special reference to its contents, inasmuch as the fulfilment of it brings eo ipso a blessing, and the transgression of it eo ipso a curse. In the same manner, in Deu 11:26, Moses describes the exposition of the whole law in the steppes of Moab as setting before them blessing and cursing. In Jos 8:35 it is most distinctly stated that Joshua had the whole law read to the people; whilst the expression "all Israel,"in v. 33, is more fully explained as signifying not merely the congregation in its representatives, or even the men of the nation, but "all the congregation of Israel, with the women, and the little ones, and the strangers that were in the midst of it."

Nothing is said about the march of Joshua and all Israel to Gerizim and Ebal. All that we know is, that he not only took with him the people of war and the elders or heads of tribes, but all the people. It follows from this, however, that the whole of the people must have left and completely vacated the camp at Gilgal in the valley of the Jordan. For if all Israel went to the mountains of Gerizim and Ebal, which were situated in the midst of the land, taking even the women and children with them, it is not likely that they left their cattle and other possessions behind them in Gilgal, exposed to the danger of being plundered in the meantime by the Canaanites of the southern mountains. So again we are not informed in what follows (Jos 9:1) in which direction Joshua and the people went after these solemnities at Ebal and Gerizim were over. It is certainly not stated that he went back to Gilgal in the Jordan valley, and pitched his tent again on the old site. No doubt we find Gilgal still mentioned as the encampment of Israel, not only in Jos 9:6; Jos 10:6, Jos 10:9, Jos 10:15, Jos 10:43, but even after the defeat and subjugation of the Canaanites in the south and north, when a commencement was made to distribute the land (Jos 14:6). But when it is asked whether this Gilgal was the place of encampment on the east of Jericho, which received its name from the circumcision of the whole nation which took place there, or the town of Gilgal by the side of the terebinths of Moreh, which is mentioned in Deu 11:30, and by which Moses defines the situation of Gerizim and Ebal, this question cannot be answered unhesitatingly according to the traditional view, viz., in favour of the encampment in the Jordan valley. For when not only the army, but all the people with their wives and children, had once proceeded from the Jordan valley to the mountains of Gerizim and Ebal, we cannot imagine any reason why Joshua should go back again to the plain of Jericho, that is to say, to the extreme corner of Canaan on the east, for the purpose of making that the base of his operations for the conquest and extermination of the Canaanites. And there is just as much improbability in the assumption, that after Joshua had not only defeated the kings of southern Canaan, who had allied themselves with Adonizedek of Jerusalem in the battle fought at Gibeon (Josh 10), but had also overthrown the kings of northern Canaan, who were allied with Jabin of Hazor at the waters of Merom above the Sea of Galilee (Josh 11), he should return again to Gilgal in the Jordan valley, and there quietly encamp with all the people, and commence the distribution of the land. The only thing that could bring us to assent to such extremely improbable assumptions, would be the fact that there was no other Gilgal in all Canaan than the encampment to the east of Jericho, which received the name of Gilgal for the first time from the Israelites themselves. But as the other Gilgal by the side of the terebinths of Moreh-i.e., the present Jiljilia, which stands upon an eminence on the south-west of Shiloh at about the same distance from Jerusalem as from Sichem-was a well-known place even in Moses' days (Deu 11:30), and from its situation on a lofty ridge, from which you can see the great lowlands and the sea towards the west, the mountains of Gilead towards the east, and far away in the north-east even Hermon itself (Rob. Pal. iii. p. 81), was peculiarly well adapted for a place of encampment, from which Joshua could carry on the conquest of the land toward both the north and south, we can come to no other conclusion than that this Gilgal or Jiljilia was the Gilgal mentioned in Jos 9:6; Jos 10:6, Jos 10:9,Jos 10:15, Jos 10:43, and Jos 14:6, as the place where the Israelites were encamped. We therefore assume, that after the setting up of the law on Gerizim and Ebal, Joshua did not conduct the people with their wives and children back again to the camp which they had left in the Jordan valley on the other side of Jericho, but chose the Gilgal which was situated upon the mountains, and only seven hours' journey to the south of Sichem, as the future place of encampment, and made this the central point of all his further military operations; and that this was the place to which he returned after his last campaign in the north, to commence the division of the conquered land among the tribes of Israel (Jos 14:6), and where he remained till the tabernacle was permanently erected at Shiloh, when the further distribution was carried on there (Jos 18:1.). This view, which even Van de Velde (Memoir, p. 316) has adopted as probable, is favoured still further by the fact that this Gilgal of Jiljilia, which is still a large village, is frequently mentioned in the subsequent history of Israel, not only in 2Ki 2:1 and 2Ki 4:38, as the seat of a school of the prophets in the time of Elijah and Elisha, and in Hos 4:15; Hos 9:15; Hos 12:12; Amo 4:4; Amo 5:5, as a place which was much frequented for the purpose of idolatrous worship; but even at an earlier date still, namely, as one of the places where Samuel judged the people (1Sa 7:16), and as the place where he offered sacrifice (1Sa 10:8; cf. Jos 13:7-9), and where he gathered the people together to confirm the monarchy of Saul (1Sa 11:14-15), at a time when the tabernacle at Shiloh had ceased to be the only national sanctuary of Israel, on account of the ark having been taken away. Gilgal had no doubt acquired this significance along with Bethel, which had been regarded as a holy place ever since the time of Jacob, from the fact that it was there that Joshua had established the camp of Israel with the ark of the covenant, until the land was divided, and Shiloh was appointed as the site for the national sanctuary.

Constable: Jos 5:13--13:1

C. Possession of the land 5:13-12:24

Before Israel entered the land of Canaan, God had been preparing for His people to take possession of it by sovereignly directing the political affairs of Egypt. Egypt had maintained control over Canaan for many years. However with the ascension of Pharaoh Amenhotep II (1417--1379 B.C.) to the throne, Egyptian interest in Canaanite affairs began to decline. Consequently some of the Canaanite kings asserted their independence from Egyptian control and began to increase their influence and to dominate their neighbors. In addition, foreigners besides the Israelites invaded portions of Canaan. Some of the victims of oppression wrote letters to Pharaoh asking for Egyptian assistance. They sent these letters to Amarna, the capital of Egypt at this time, and they are known today as the Amarna Letters. They wrote these documents in cuneiform script. Archaeologists discovered them at Amarna in A.D. 1887. They provide much valuable information on the political and military climate in Canaan during the period of Israel's conquests.⁶⁹

"While Akhenaten [Amenhotep III, 1379-1361 B.C., the son and successor of Amenhotep II] spent his life preoccupied with religious reform, Egyptian prestige in Asia sank to a low ebb. As the Amarna Letters abundantly show, no effort was made by the court to answer the frantic appeals for help made by some princes who still professed loyalty to Egypt. The most common complaint in these letters is that unless Egypt would send troops urgently the land would fall into the hands of the Khapiru. Some historians are inclined to see in these Khapiru the Hebrews of the Bible who at this time were overrunning Palestine."⁷⁰

When the Israelites began their conquest, the Canaanite city-states did not have the protection of Egypt or any other strong world power that they had enjoyed in the past.

Constable: Jos 8:30-35

4. Renewal of the covenant 8:30-35

Israel had now obtained a substantial enough foothold in the land to journey north to Shechem to carry out God's instructions concerning the renewal of the covenant in the land (Deut. 27). Shechem stood about 30 miles north of Ai. It was a significant place for this ceremony because it was there that God first told Abraham that He would give him the land of Canaan (Gen. 12:7). Moreover Shechem had always been a busy site because of its geographical situation at a crossroads in northern Palestine.

"The story of the building of an altar on Mount Ebal and of the solemn reading of the blessings and curses of the covenant at that site is strategically important for understanding the message of the Book of Joshua. . . . In unmistakably clear symbolism the reader is told that the right of possessing the promised land is tied to the proclamation of, and subjection to, God's covenant claims upon his people (and upon the world)."¹⁰⁸

The order of events the writer recorded here varies slightly from the order Moses gave in Deuteronomy. Probably the order here represents what took place.

This ceremony established Yahweh as "the God of Israel" (v. 30) in the sight of the Canaanites as well as the Israelites. It amounted to Israel's declaration of dependence. The people offered burnt and peace offerings on Mt. Sinai when God first gave the Law to Israel. Their offering again here recalled the former incident and shows that this ceremony constituted a covenant renewal.

"The method of plastering stones and then printing on them came originally from Egypt; thus, the letters were probably painted in red. So we can imagine large whitewashed monoliths with red Hebrew characters spelling out the Ten Commandments, and possibly the blessings and curses of the Law as well (cf. Deuteronomy 28). This structure was the first public display of the Law."¹⁰⁹

"This made it palpable [sic] even to strangers entering the land what God was worshipped in it, and all excuse for error was taken away."¹¹⁰

"The religion of Israel at its best has always been a missionary religion."¹¹¹

The extent of the passages from the Mosaic Law that the people copied on the stone monuments is not clear from this passage. Deuteronomy 27 seems to imply the Ten Commandments. "The blessing and the curse" (v. 34) may be a synonym for "all the words of the law" (i.e., the Ten Commandments) rather than a reference to the specific blessings and curses listed previously and recited here (Deut. 28).¹¹² However, another possibility is that "the blessing and the curse" may refer to Deuteronomy 28.¹¹³

This ceremony confronted all the Israelites--men, women, and children--with the demands of their covenant God as they began this new phase of their national history. Obedient response would guarantee future happiness in the land.

It is important for God's people to declare their allegiance to His revealed will publicly among the unbelievers with whom we live (cf. Act 1:8). This helps them understand why we live as we do, and it brings glory to God when His people then proceed to live upright lives and demonstrate His supernatural power.

Guzik: Jos 8:1-35

Joshua 8 - Victory over Ai

A. Plans for victory.

1. (1-2) God encourages Joshua and gives him instructions.

Now the LORD said to Joshua: "Do not be afraid, nor be dismayed; take all the people of war with you, and arise, go up to Ai. See, I have given into your hand the king of Ai, his people, his city, and his land. And you shall do to Ai and its king as you did to Jericho and its king. Only its spoil and its cattle you shall take as booty for yourselves. Lay an ambush for the city behind it."

a. It is often the most difficult to regain lost ground such as Ai. When we have failed at some point in our Christian lives, we need to know how to get back on track.

b. Do not be afraid, nor be dismayed: This was the first key to regaining victory. They had to receive encouragement from God. Though Israel stumbled through Achan's sin as shown in Joshua 7, they dealt with the failure and now had to move on.

i. What is past is past. We must deal with it before God in repentance and dying to self, and then look forward to what He has for us right now.

ii. God wants us to use our failures in a good way, to use them as a foundation for great victory in the LORD.

c. Take all the people of war with you, and arise, go up to Ai: God wasn't despondent or depressed, and He didn't want Joshua or the nation of Israel to be either. Now it was time to get busy and set about being victorious for the LORD, because He has not abandoned them.

d. Only its spoil and its cattle you shall take as booty for yourselves: God allows them to keep the spoil from the city of Ai. How foolish the sin of Achan seems now! He could have had all his heart desired, if he only waited on the LORD for it.

e. Lay an ambush for the city behind it: God gives Joshua a plan for conquering the city of Ai, and now he must follow it. When we need to regain the victory, we must follow God's plan.

2. (3-8) Plans made for an ambush upon Ai.

So Joshua arose, and all the people of war, to go up against Ai; and Joshua chose thirty thousand mighty men of valor and sent them away by night. And he commanded them, saying: "Behold, you shall lie in ambush against the city, behind the city. Do not go very far from the city, but all of you be ready. Then I and all the people who are with me will approach the city; and it will come about, when they come out against us as at the first, that we shall flee before them. For they will come out after us till we have drawn them from the city, for they will say, 'They are fleeing before us as at the first.' Therefore we will flee before them. Then you shall rise from the ambush and seize the city, for the LORD your God will deliver it into your hand. And it will be, when you have taken the city, that you shall set the city on fire. According to the commandment of the LORD you shall do. See, I have commanded you."

a. Joshua chose thirty thousand mighty men of valor: This time Joshua does not send 3,000 men as before (Joshua 7:4). Now he sends 30,000 mighty men of valor. When we need to regain victory, they must use every resource, and the best resources for victory.

b. And he commanded them, saying: "Behold, you shall lie in ambush against the city, behind the city." Though God had given Joshua the general plan Joshua 8:2, He left it up to Joshua's experience and sanctified common sense to lay out the specific plan of battle.

3. (9-10) Joshua stays with the people.

Joshua therefore sent them out; and they went to lie in ambush, and stayed between Bethel and Ai, on the west side of Ai; but Joshua lodged that night among the people. Then Joshua rose up early in the morning and mustered the people, and went up, he and the elders of Israel, before the people to Ai.

a. But Joshua lodged that night among the people: Joshua was especially near his people during this crucial time of trying to regain victory. The people needed to know he was near, and they needed to follow his leadership.

b. If we will regain victory, we must live with and follow Jesus, who is our Joshua. He is always near to us at these crucial times in our Christian life, and always goes first to lead us into battle.

B. Victory at Ai.

1. (11-13) Preparations for battle: Joshua and the people do exactly what the LORD commanded them.

And all the people of war who were with him went up and drew near; and they came before the city and camped on the north side of Ai. Now a valley lay between them and Ai. So he took about five thousand men and set them in ambush between Bethel and Ai, on the west side of the city. And when they had set the people, all the army that was on the north of the city, and its rear guard on the west of the city, Joshua went that night into the midst of the valley.

a. All the people of war who were with him went up and drew near: If Israel will regain victory, they must take the offensive. They don't wait for Ai to bring the battle to them, bring the battle to Ai.

b. We often see the battle against sin in mainly negative terms, about what not to do. But we must take the offensive against the powers of darkness and temptation, and be busy about doing what the LORD would have us to do.

2. (14-17) The ambush works; the fighting men of Ai leave the city.

Now it happened, when the king of Ai saw it, that the men of the city hurried and rose early and went out against Israel to battle, he and all his people, at an appointed place before the plain. But he did not know that there was an ambush against him behind the city. And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. So all the people who were in Ai were called together to pursue them. And they pursued Joshua and were drawn away from the city. There was not a man left in Ai or Bethel who did not go out after Israel. So they left the city open and pursued Israel.

a. When the king of Ai saw it, that the men of the city hurried and rose early and went out against Israel to battle: The men of Ai tried the exact same strategy against Israel as before. Generally, Satan will stick with a strategy against us until it doesn't work any more.

b. And Joshua and all Israel made as if they were beaten before them: God directed Joshua to use a completely different strategy against Ai. When we see the diversity of God's methods, we remember it is because He is a personal God.

3. (18-29) Ai is totally defeated and burnt to the ground.

Then the LORD said to Joshua, "Stretch out the spear that is in your hand toward Ai, for I will give it into your hand." And Joshua stretched out the spear that was in his hand toward the city. So those in ambush arose quickly out of their place; they ran as soon as he had stretched out his hand, and they entered the city and took it, and hurried to set the city on fire. And when the men of Ai looked behind them, they saw, and behold, the smoke of the city ascended to heaven. So they had no power to flee this way or that way, and the people who had fled to the wilderness turned back on the pursuers. Now when Joshua and all Israel saw that the ambush had taken the city and that the smoke of the city ascended, they turned back and struck down the men of Ai. Then the others came out of the city against them; so they were caught in the midst of Israel, some on this side and some on that side. And they struck them down, so that they let none of them remain or escape. But the king of Ai they took alive, and brought him to Joshua. And it came to pass when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness where they pursued them, and when they all had fallen by the edge of the sword until they were consumed, that all the Israelites returned to Ai and struck it with the edge of the sword. So it was that all who fell that day, both men and women, were twelve thousand; all the people of Ai. For Joshua did not draw back his hand, with which he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai. Only the livestock and the spoil of that city Israel took as booty for themselves, according to the word of the LORD which He had commanded Joshua. So Joshua burned Ai and made it a heap forever, a desolation to this day. And the king of Ai he hanged on a tree until evening. And as soon as the sun was down, Joshua commanded that they should take his corpse down from the tree, cast it at the entrance of the gate of the city, and raise over it a great heap of stones that remains to this day.

a. And they struck them down, so that they let none of them remain or escape: The victory and God's judgment is complete. Because of God's faithfulness to Israel and Israel's faithfulness to God, this is not a halfway victory.

b. Joshua did not draw back his hand, with which he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai: If Israel will regain victory, they must show no mercy to their enemy, but crush the enemy completely at every opportunity.

i. We can summarize the keys for victory from this chapter:

· Be encouraged.

· Follow the LORD's plan.

· Use every resource, and the best resources.

· Live with and look to Jesus.

· Go on the offensive.

· Show no mercy to your enemy.

c. So far, Israel's experience is an illustration of their whole history, and the spiritual history of many Christians.

· Obedience followed by victory.

· Victory followed by blessing.

· Blessing followed by pride and disobedience.

· Disobedience followed by defeat.

· Defeat followed by judgment.

· Judgment followed by repentance.

· Repentance followed by obedience.

· Obedience followed by victory, and the cycle continues.

C. Blessing and cursing on Ebal and Gerizim.

1. (30-31) An altar built at Mount Ebal.

Now Joshua built an altar to the LORD God of Israel in Mount Ebal, as Moses the servant of the LORD had commanded the children of Israel, as it is written in the Book of the Law of Moses: "an altar of whole stones over which no man has wielded an iron tool." And they offered on it burnt offerings to the LORD, and sacrificed peace offerings.

a. Now Joshua built an altar to the LORD God of Israel in Mount Ebal, as Moses the servant of the LORD had commanded the children of Israel, as it is written in the Book of the Law of Moses: This is in fulfillment of Deuteronomy 27-28. There, the LORD told Israel, when they came to the Promised Land, to come to these mountains, build an altar, sacrifice to the LORD, and read the law.

b. And they offered on it burnt offerings to the LORD, and sacrificed peace offerings: We see an appropriate act of worship, and consecration unto God, following a great victory. God always should get the glory. Even when men looked at the altar, they would not see elaborate carvings - though beautiful - drawing attention to man's work (whole stones over which no man has wielded an iron tool).

2. (32-35) Blessings read from Mount Gerizim, curses from Mount Ebal.

And there, in the presence of the children of Israel, he wrote on the stones a copy of the law of Moses, which he had written. Then all Israel, with their elders and officers and judges, stood on either side of the ark before the priests, the Levites, who bore the ark of the covenant of the LORD, the stranger as well as he who was born among them. Half of them were in front of Mount Gerizim and half of them in front of Mount Ebal, as Moses the servant of the LORD had commanded before, that they should bless the people of Israel. And afterward he read all the words of the law, the blessings and the cursings, according to all that is written in the Book of the Law. There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel, with the women, the little ones, and the strangers who were living among them.

a. He wrote on the stones a copy of the law of Moses, which he had written: In this act of obedience we see Joshua as a man of the Book, obeying the command of Joshua 1:8. We also see Israel as a people of the Book ordering their lives after God's Word.

i. This was even at a cost or inconvenience. The distance from Ai to Ebal and Gerizim was a long way to move all the tribes of Israel, from 20 to 25 miles.

b. Half of them were in front of Mount Gerizim and half of them in front of Mount Ebal: This was a beautiful place to do this, and the whole nation could hear this reading of the Law. The area has a natural amphitheater effect because of the contour of the hills.

c. According to Deuteronomy 27-28, the altar was built on the mountain of cursing, Mount Ebal. We need the covering sacrifice exactly at the point where our sin and failures are revealed and God's curse is pronounced on our sin.

d. This event, at this place, shows that Israel controls the middle of Canaan and the highlands. The rest is a matter of taking advantage of this strategic position.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 8 (Chapter Introduction)

Overview

Jos 8:1, God encourages Joshua; Jos 8:3, The stratagem whereby Ai was taken; Jos 8:29, The king thereof is hanged; Jos 8:30, Joshua builds an altar; Jos 8:32, writes the law on stones; Jos 8:33, and pronounces the blessings and curses.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 8 (Chapter Introduction)

CHAPTER 8

God puts new courage into Joshua; commands him to go and besiege Ai, promising he should take it, Jos 8:1,2 . The stratagem whereby it is taken; it is burnt, Jos 8:3-22 . The king is taken prisoner; the inhabitants are put to the sword; the cattle and goods spoiled; the king is hanged, Jos 8:23-29 . Joshua builds an altar, Jos 8:30 ; offers thereon, Jos 8:31 ; writes the law on stones, Jos 8:32 . It and its blessings and curses are read before the people, Jos 8:33-35 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 8 (Chapter Introduction)

(Jos 8:1, Jos 8:2) God encourages Joshua.

(v. 3-22) The taking of Ai.

(Jos 8:23-29) The destruction of Ai and its king.

(Jos 8:30-35) The law read on Ebal and Gerizim.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 8 (Chapter Introduction)

The embarrassment which Achan's sin gave to the affairs of Israel being over, we have them here in a very good posture again, the affairs both of war and religion. Here is, I. The glorious progress of their arms in the taking of Ai, before which they had lately suffered disgrace. 1. God encourages Joshua to attack it, with the assurance of success, and directs him what method to take (Jos 8:1, Jos 8:2). 2. Joshua gives orders accordingly to the men of war (Jos 8:3-8). 3. The stratagem is managed as it was projected, and succeeds as it was desired (Jos 8:9-22). 4. Joshua becomes master of this city, puts all the inhabitants to the sword, burns it, hangs the king, but gives the plunder to the soldiers (Jos 8:23-29). II. The great solemnity of writing and reading the law before a general assembly of all Israel, drawn up for that purpose upon the two mountains of Gerizim and Ebal, according to an order which Moses had received from the Lord, and delivered to them (Jos 8:30-35). Thus did they take their work before them, and make the business of their religion to keep pace with their secular business.

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 8 (Chapter Introduction)

INTRODUCTION TO JOSHUA 8

Joshua is encouraged to go up and take Ai, and is directed what method to make use of, Jos 8:1; accordingly he set an ambush on the west side of it, and, he and the rest of the army went up before it, Jos 8:3; which, when the king of Ai saw, he and all his forces came cut against them, and the Israelites making a feint as if they were beaten, drew on the men of Ai to pursue them, upon which the ambush arose and entered the city and set fire to it, Jos 8:14; the smoke of which being observed by Joshua and Israel, they turned back upon the pursuers, and the ambush sallying out of the city behind them, made an entire destruction of them, then slew all the inhabitants, took the spoil, burnt the city, and hanged the king of it, Jos 8:20; after this Joshua built an altar at Ebal, wrote the law on stones, and read the blessings and curses in it before all Israel, Jos 8:30.