Old Testament (written)

Artwork by Douglas Kallerson.

Joshua 9:1-18
We Are Your Servants, Part I

The week before typing this sermon, it was my birthday. For my birthday, some special folks gave me a copy of the movie Leap of Faith. The main character is played by the comedian and actor Steve Martin.

The basic plot is that of a touring evangelistic ministry that exists pretty much for the sake of ripping people off through false miracles, false healings, and outright deceit. And yet, the evangelist, Jonas Nightengale, openly admits this to those who ask about it. Most don’t, simply because they want to believe in the miraculous.

The ministry is so obviously pointing to the false healing ministries in the world today that one cannot help but identify one or more of them even if you have only watched a few minutes of Christian TV. They have a whole crew out doing what Jonas Nightengale’s crew was doing. They are slick, they are showy, and they are sharks.

Text Verse: “For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. ¹⁴ And no wonder! For Satan himself transforms himself into an angel of light. ¹⁵ Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.” 2 Corinthians 11:13-15

As I watched the movie, I was literally upset at what I was watching. Not because Steve Martin was inaccurately portraying these people, but because he was accurately portraying them. They are shameless people who exploit the name of Jesus in order to get rich and famous.

What makes me even more upset is that the movie accurately portrayed the people who went to his revivals. Like those who fall for the false teachers of the church, they are just dumb, ignorant sheep that are taken in by such people. And the reason for this comes down to one thing: a lack of knowledge about the word.

Hosea, quoting the Lord, said of Israel, “My people are destroyed for lack of knowledge.” People are ripped off, led down the heresy highway, never given the truth about ten thousand points of proper doctrine, and lead miserable lives simply because they lack proper knowledge of the word.

Told to tithe? You’ve been duped. Mormon? You’re following a false Christ. Accepting of homosexuality or some other perversion in your church? You are accepting what Christ openly and strongly condemns. Believe you can lose your salvation? You haven’t been properly instructed on what the word “grace” means. Told you must be circumcised? Paul says that is anathema. You have fallen from grace, and you are (or will be) a debtor to the entire law.

We could go on and on and on. But instead, we will go on. Learn your Bible. Have discernment and forget “trust but verify.” Rather, trust no one until verified. In today’s passage, Israel will trust without full verification, even though they thought they had it. Why? Because they didn’t ask the Lord.

Be sure to ask the Lord about stuff. Great lessons such as this are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Perhaps You Dwell Among Us (verses 1-8)

And it came to pass when all the kings who were on this side of the Jordan,

Though obvious, the reference as to which side of the Jordan it is speaking of must be inferred: vayhi kishmoa kal ham’lakhim asher b’ever ha’yarden – “And it came to pass according to hearing all the kings who in side the Jordan.” It simply says, “in side the Jordan.” From there, one must know that it is speaking of Canaan proper.

The word got out very quickly that first Jericho and now Ai had been destroyed. Because of this, it is understood that a slow and methodical chipping away at the cities of the land is starting to take place. Unless something is done about this, each city stood on its own, and as such, could not stand. This included those kings…

^{1 (con’t)} in the hills and in the lowland and in all the coasts of the Great Sea toward Lebanon

All of the locations are stated in the singular: in the hill-country, in the lowland, and in all the coastland of the Sea, the Great, toward against the Lebanon. The three areas mentioned would be the hill-country, meaning the mountains of Ephraim and Judah, but probably not the mountains of the northeastern area. Those will be dealt with later in Joshua.

Next is the sh’felah or lowland which is the plain area to the west of Jerusalem. It is also known as the Judean foothills. It comprises an area somewhat between Joppa and Gaza. The khoph, or coastland, probably would be the area in the north from Joppa to Tyre due to the words “toward against the Lebanon.” Of these locations, the people groups are…

^{1 (con’t)} —the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite—heard about it,

It is correct. Each is identified in the singular. Thus, each is set in opposition to the nation of Israel. Hence, taken together, they are six nations against one. Hittite means Terror, Terrible, Fearsome. Amorite means Talkers (active) or Renown (passive). Canaanite means Humiliated, or Humbled, or even Subdued.

Perizzite comes from perazi, a hamlet dweller. Thus, it means something like Villager or Dweller in an Open Country.

Hivite means Villagers, or more specifically Tent Villagers. Jebusite means Treading Down (active) or Trodden Underfoot (passive). It is when these groups heard…

² that they gathered together to fight with Joshua and Israel with one accord.

va’yitqabtsu yakhdav l’hilakhem im Yehoshua v’im Yisrael pe ekhad – “And gathered together to battle with Joshua and with Israel – mouth one.” The expression “one mouth” means that instead of placing the interests of their individual clan above the others, they united as if one person, speaking with one thought and expressing it with one voice. John Gill presents the thought well –

“…were unanimous in their councils and resolutions; they all confederated together, and agreed as one man to make a common cause of it, and oppose Israel with their united forces.” John Gill

However, in contrast to these people groups, there is a portion of them that understands the gravity of the situation. Despite the magnificent force that could be mustered, if God was not on their side, they could not prevail. And because of their understanding about what the Lord had done to Egypt, including the crossing of the Red Sea, as well as the parting of the Jordan, it was clearly evident that He was with Israel. Therefore, it next says…

³ But when the inhabitants of Gibeon heard what Joshua had done to Jericho and Ai,

v’yosheve giv’on shameu eth asher asah Yehoshua lirikho v’la’ay – “And dwellers Gibeon heard what had done Joshua to Jericho and to the Ai.” The name Gibeon, or Giv’on, comes from gavia, meaning a cup or a bowl. When upside down, it looks like a hill. As such, it means Hill Town or Hilly.

These are of the Hivite people group. Their city will eventually be granted to the tribe of Benjamin (Joshua 18:25), and it will become a Levitical city within Benjamin (Joshua 21:17). At this point, they have heard of the destruction that was brought against both Jericho and Ai, and they knew they would not be long for this world if they didn’t act. Therefore…

⁴ they worked craftily,

va’yaasu gam hemah b’ar’mah – “And did also in cunning.” Here, the word gam, or also, is referring to Joshua of the previous verse where the same word, asah or “to do,” is used –

Asher asah [had done] Yehoshua
Va’yaasu [did] gam hemah

Joshua did this, and so they did that. And the “that” they have done is to act in a cunning or crafty way. That craftiness led them to…

^4 (con’t) and went and pretended to be ambassadors.

The words “pretended to be” are not correct. Being ambassadors is exactly what they are: va’yel’khu va’yitstayaru – “and went as ambassadors.” It is a word found only here in the Bible, tsayar. It signifies acting as an envoy, coming from tsiyr, an envoy.

These men were, in fact, sent out as envoys. Hence, the craftiness is not in who they are but in what they will do. If your Bible reads differently, such as, “and they took along provisions,” the change comes from substituting a single consonant in the Hebrew.

This is how the Greek and some other ancient translations make it. Thus, it would agree with the “moldy bread” that will be mentioned in verse 12. But that is dealt with in verse 5, so that seems less likely. Either way, as for the craftiness itself, that begins to be explained with the next words…

^4 (con’t) And they took old sacks on their donkeys,

va’yiqhu saqim balim la’khamorehem – “And took sacks worn out to their donkeys.” Here is a new word, baleh, or worn out. It will be seen four times in verses 9:4 and 9:5 and then only one more time in Ezekiel 23:43. At this point, we have no idea what the old sacks are for. But they are placed on the donkeys.

The word khamor, or donkey, comes from khamar, meaning to ferment or boil. The idea is that as a pot boils, it glows from redness. Therefore, the donkey gets its name from its red dun color. Next, it mentions…

^4 (con’t) old wineskins torn and mended,

v’nodoth yayin balim um’buqaim um’tsorarim – “and skins wine old, and burst, and bound up.” The word nod, or wineskin, is used here for the first of six times. It is a bag made of skin and used for fluids. In this case, it is for fermented wine.

It does not say the place where the skins burst is sewn. Rather, they are just bound up. The surest way to repair such a skin would be to put a patch on it and sew it. Instead, this gives the sense of them grabbing the skin to close the hole and then winding a string around it to tie it off as people would do on a journey.

It still isn’t known what the items are used for, but it is getting intriguing as the narrative continues. One can see that whatever is coming, it is a deception given in contrast to Israel’s warfare against Ai. Israel had set out a diversionary attack against the city which was then overtaken by the main force.

Now, we are seeing the inhabitants of Gibeon using their own trickery in order to overtake Israel in some unusual way. As such it explains the contrasting expression which began the verse, “And did also in cunning.” Israel was cunning against Ai, and now Gibeon is being cunning against Israel. This crafty plan continues with…

⁵ old and patched sandals on their feet,

un’aloth baloth um’tulaoth b’raglehem – “And shoes old and spotted in their feet.” The word tala is elsewhere translated as “spotted.” As such, the idea is that they had shoes that needed patches, and the patches made them look mottled, or it could be that they were worn through or stained and thus they looked spotted. The word translated as “shoe” can mean sandal, but one patches a shoe while one mends a sandal. Also…

^5 (con’t) and old garments on themselves;

u-s’lamoth baloth alehem – “and garments old upon them.” We still haven’t been told what is coming, but it’s starting to sound like a hobo convention in a Roger Miller song. Also…

^5 (con’t) and all the bread of their provision was dry and moldy.

v’kol lekhem tsedam yavesh hayah niqudim – “and all bread provision dry had become speckled.” Here is another new word, niqud. It comes from an unused word meaning to mark by puncturing or branding. And so this means it is either 1) crumbly, thus falling apart and making speckles, 2) pierced by vermin that ate holes in it, or 3) moldy because it has spots.

The only other time it is used outside of this chapter is in 1 Kings 14:3 where it cannot mean moldy. Rather, there it speaks of a type of bread probably for dipping, as in honey. Hence, pierced or crumbly bread is surely what is meant here.

⁶ And they went to Joshua, to the camp at Gilgal, and said to him and to the men of Israel,

The translation is close enough to get the full sense. These Gibeonites have left with all of their old stuff and traveled a short distance from their city to the Gilgal by the Jordan. It is a distance that can be traveled in a single night as is seen in Joshua 10:9.

^6 (con’t) “We have come from a far country;

me’erets r’khoqah banu – “From land far we have come.” This isn’t just a lie, but a blatant one. The word far can mean a lot of things, maybe even if they were from the border by Lebanon, but it cannot mean a distance of what is reckoned as 15 to 20 miles.

That might be a long walk for someone whose donkey is broken down on the side of the road, but not for a group of ambassadors who are coming to meet with another group of people about an important matter. The craftiness of the preparations has not yet been explained, but their cunning is perfectly evident from the lie.

^6 (con’t) now therefore, make a covenant with us.”

v’atah kirtu lanu berit – “and now cut to us covenant.” The meaning is that a sacrifice is made and those who make it invoke their God or gods, swearing allegiance to be faithful to the covenant that is made in connection with the cutting of the sacrifice.

It was, at times, accompanied by dividing the sacrificed animals in half and those who agreed to the stipulations would pass through the pieces. In this, it was a way of stating that the same end should come upon those who violate the covenant as that of the animal. In other words, it is an irrevocable matter.

Such a covenant can be fulfilled, but it cannot be arbitrarily revoked. Hence, when Jesus spoke of the Law of Moses, He said –

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. ¹⁸ For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.” Matthew 5:17, 18

In the case of Israel, even to this day, it is an indication that they are still bound to the terms of the Mosaic covenant until they accept the terms of the New Covenant. As for the meeting between Israel and the Gibeonites…

⁷ Then the men of Israel said to the Hivites,

The Hebrew spoken form (sg.) is different from the written (pl.) to avoid a confusion in what is conveyed, but the subject and the object are singular. The written form is: va’yomeru ish Yisrael el ha’khivi – “And said (pl.) man (sg.) Israel unto the Hivite (sg.).”

Though confusing, it is essentially all of the men speaking with one voice. To make it a bit more understandable, it could be rendered, “And they said, the man of Israel, unto the Hivite.” This would take us in thought back to verse 1 where all of the people groups spoke with one mouth. The same is being conveyed here.

There is a united voice that is being portrayed as the words of a single man (Israel) and it is conveying words to a single entity, the Hivite. As noted, the name Hivite means Tent Villager, but it is identical to khavah or “Life,” the name of Adam’s wife (Eve).

Abarim notes that the verb form khavah “means to lay out in order to live collectively, and describes investing one’s personal sovereignty into a living collective like a symbiont. It’s mostly translated as to prostrate, which is to submit oneself wholly and bodily to a collective or to the leader of that collective.” That is, surprisingly, what they are now doing. The response to them by Israel is…

^{7 (con’t)} “Perhaps you dwell among us; so how can we make a covenant with you?”

ulay b’qirbi atah yoshev v’ek ekhroth l’kha berith – “Perhaps in my (sg.) midst you (sg.) dwell, and how I (sg.) make to you (sg.) covenant?” The entire point of what is being conveyed is that Israel has already made claim on the land of Canaan – “my midst.”

As this is so, the question is obvious – “How can I, Israel, make a covenant with you (people group) if you live in my midst?” Added to that would be the implied thought, “Because you do not belong here any longer!”

Of these confusing words, and specifically the term “in my midst,” Keil says, “which is to be explained on the ground that only one of the Israelites (viz., Joshua) was speaking as the mouthpiece of all the rest. The plural ויּאמרוּ [va’yomeru – “and they said”] is used, because Joshua spoke in the name of the people.”

I would argue it is exactly the opposite. The people are speaking as a single entity in the previous clause (“Then said (pl.) the men of Israel … perhaps in my (sg.) midst you dwell”) rather than Joshua being referred to in the plural.

Israel is saying that anyone in the land does not belong there any longer because Israel, the single entity comprised of many, has moved in. Obviously, such could not be the case and so Israel could never agree to such a thing. Hence, the Gibeonites continue…

⁸ But they said to Joshua, “We are your servants.”

The translation is now correct. It is plural, and they are addressing the leader of Israel alone. But more, it completely blows off the people’s questions as if they were never asked. Instead, they masterfully speak in the customary way found elsewhere in Scripture to indicate courteous fellowship with a hint of subordination – “We are your servants.”

They have come to make a covenant, and thus, they are – at this time – subordinating themselves to Joshua in order to secure it, showing that they are willing to accept reasonable terms. Despite this, Joshua remains unsatisfied…

^8 (con’t) And Joshua said to them,

Again, it is correct. Joshua alone speaks now to them all. The people have spoken, they have conveyed the fact that they are united and that the land belongs to Israel. Joshua now prods further to determine their people group and their land with direct questions…

^8 (con’t) “Who are you, and where do you come from?”

The verb is imperfect: mi atem u-me’ayin tabou – “who you and from where you coming.” They represent a people group. As such, for them to come means that the people group is coming and will continue to come.

In other words, if a group of emissaries was to go from Israel to Iran today, they would be representing Israel. If they form an alliance by cutting a covenant, then it would be that from then on, Israel could come to Iran and Iran would come to Israel. The new bond would be formed.

With that understood, the Gibeonites will now speak out their answers to his questions, and as Adam Clarke says, they will “do it very artfully by a mixture of truth, falsehood, and hypocrisy.”

For sure we are telling the truth
We wouldn’t deceive you and that’s no lie
We are honest Injun, even since our youth
And we shall be that way till the day we die

Here is the proof that we are honest men
These things will validate our story is true
If we have to, we will repeat it again and again
We would never do anything to deceive you

Trust in us, we are faithful to our word
We are the straightest of shooters, that is for sure
You can trust every word you have heard
We are honest, upright, clean, and pure

II. Make a Covenant with Us (verses 9-18)

⁹ So they said to him: “From a very far country your servants have come,

In full crafty mode, they completely ignore the first question which would ruin any chance of an agreement. Instead, they launch directly into answering the second question while using a perfect verb: me’erets rekhoqah meod bau avdekha – “from land far very have come your servants.”

The “your servants” is singular. They are emissaries who have arrived to make an alliance with Joshua on behalf of their people. The perfect verb in essence means, they are not “coming;” they “have come.” They are here to make a covenant, and to them, it is a done deal in regard to their submission to it. Hence, they subordinate themselves to him. And this is…

^9 (con’t) because of the name of the Lord your God;

l’shem Yehovah elohekha – “to name Yehovah your God.” The meaning of “to” equates to “for.” They acknowledge that Yehovah, Joshua’s God (because Joshua stands as representative of all Israel), is the reason for their coming. And more…

^9 (con’t) for we have heard of His fame, and all that He did in Egypt,

The same word, translated as “His fame,” is used of the Lord now which was used in verse 6:27 when referring to Joshua. It signifies a report and thus fame. They have heard the report of the Lord based on all that He had done in Egypt. But more…

¹⁰ and all that He did to the two kings of the Amorites who were beyond the Jordan—

It is singular: ha’emori – “the Amorite.” They speak of the two kings as one people implicitly in opposition to Israel, the people under the Lord. They then continue by stating their specific knowledge of these two kings.

As such, it implies that they were great kings to have been renowned even in a land “very far” away. Therefore, it conveys the idea of the greatness of the Lord on behalf of Israel concerning what He did…

^{10 (con’t)} to Sihon king of Heshbon, and Og king of Bashan, who was at Ashtaroth.

The battle against these two foes was recorded in Numbers 21. The name Ashtaroth, however, has only been seen in Deuteronomy 1. It is believed to signify Union of Instructions, and thus One Law. The emissaries openly speak about these as obviously great victories. Thus the report, or fame, of the Lord had come to their knowledge because of these.

What is notable is that this is where they stop their words on this line of thought. They prudently mention nothing about the crossing of the Jordan or of the battles of Jericho and Ai.

This would give the sense that these recent deeds had not yet reached their ears. And yet, ironically, they might possibly have even heard the sounds of battle and smelled the smoke of the burning if the wind was in the right direction.

With that large gap in their supposed understanding of recent events, they then bolster this as they continue speaking…

¹¹ Therefore our elders and all the inhabitants of our country spoke to us, saying,

All the pronouns in the verse are plural. The superlative nature of the statement is given to add icing to the cake they have already baked up. They note the elders but mention no king. Thus, they are a people that is small and without power, or they are a people that would not have a threatening system of power under a single ruler.

As such, mentioning the elders would be expected, but they add in, “all the inhabitants of our country.” Their unity of thought is the great, mutually agreed upon idea in this non-threatening country.

It is as if the nation was stirred up with the success of the Lord working on Israel’s behalf, and so they came flooding forward agreeing that something needed to be done. And so…

^{11 (con’t)} ‘Take provisions with you for the journey,

The word “provision” is singular: qehu b’yedkhem tsedah la’derek – “take in your hands provision to the way.” Everything they loaded up is taken as a single provision. The reason for this is that it was all comprised of things that were supposedly suitable for sustaining them as a single group as they departed. “You have a load of provision. Everything you need is provided, head out…”

^{11 (con’t)} and go to meet them, and say to them, “We are your servants;

The plural of the pronouns continues. The whole nation of people told them to go, and they are to meet the whole nation of people in Israel. “You are great! We are your servants.” The appeal is from people group to people group, one subordinating themselves to the other. And so…

^{11 (con’t)} now therefore, make a covenant with us.”’

v’atah kirtu lanu berit – “and now cut (you all) with us covenant.” They are a friendly people that agree among one another, they don’t have a king over them, and they are awed by the fame of the Lord over Israel. They have subordinated themselves to the people they desire to covenant with. There are no negatives to raise doubts as to what should be done.

And, certainly, their story must be true. The evidence of it is right in front of them…

¹² This bread of ours we took hot for our provision from our houses on the day we departed to come to you.

The translation is close enough. They pull out their old bread that was either crumbled or insect eaten and show it to them, claiming that it was hot the day they left. The word kham, or hot, is introduced here. It will only be seen again in Job 37:17. It signifies warm or hot, just as one would expect with bread that is freshly made and handed to the travelers…

^{12 (con’t)} But now look, it is dry and moldy.

v’atah hineh yabesh v’hayah niqudim – “And now, behold! Dry and become crumbled (or insect eaten).” It is a nice touch if you think about it. Like in a Columbo movie, there is always some small thing that the bad guy overlooks. Well, in this case, it sure isn’t the bread.

One can see them having gone out behind the local baker’s place and picking up pieces of bread that had been gnawed on by rats or that had been stepped on by the feet of passersby. It was a totally convincing argument because bread is what sustains. Who would travel without food that was satisfactory for a trip? And more…

¹³ And these wineskins which we filled were new, and see, they are torn;

This is not an improbable thing. Wineskins that are filled have weight. When they rub long enough, they will split. If they are pulled out at a stop and the people drink, they may get put down on a rock that will puncture them.

If the travelers do a bit of extra drinking after a long day, they are bound to be handled even a bit more roughly. A bit more drinking and… you get the point. Hence, after a while, they would bear the marks of their overuse. However, it still takes a lot to wear through skins, and so a long journey easily explains the matter. Columbo hasn’t found a clue yet…

^{13 (con’t)} and these our garments and our sandals have become old because of the very long journey.”

The words should more appropriately read “from the exceeding greatness of the way” (YLT). It refers to the route itself and the distance that was traversed.

Again, this is what one would expect, especially in the dry, rocky area of the Mideast. A donkey would get tired if ridden too long, and so there would be plenty of walking next to it. If it was heavily loaded for a long journey, walking would be all that occurred. Everything is satisfactorily straight in this regard.

And more, everything here is given in complete contrast to Israel since they had left Egypt –

“And I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn out on your feet. ⁶ You have not eaten bread, nor have you drunk wine or similar drink, that you may know that I am the Lord your God.” Deuteronomy 29:5, 6

Israel would have heard their words, considered their own situation in light of that, and concluded that the Lord’s miraculous provision for them was in complete contrast to these people now coming to seek the fame of the Lord. Everything passed the Columbo test in their eyes, thus far…

¹⁴ Then the men of Israel took some of their provisions;

It’s obvious that the NKJV translator of this passage simply copied someone else. The words “of Israel” are not in the text and yet they are not italicized: va’yiqhu ha’anashim mitsedam – “And took the men from their provision.” Maybe the translator was too busy sampling the “provision” himself.

Despite that, it is debated whether “the men” are the emissaries who simply take out their provisions to show Israel (which has already been noted above), or if it is Israel who took of them, meaning tried them. The answer is obvious based on the next clause. The men of Israel took and sampled.

The verse reveals a careful attention to detail by Israel. They tried whatever was packed to see if it was fresh or not, and what they tried obviously passed the smell test. That is the last note of their inquiry into the matter…

^{14 (con’t)} but they did not ask counsel of the Lord.

v’eth pi Yehovah lo shaalu – “And mouth Yehovah no they did ask.” This shows that the previous clause was referring to those of Israel. It also obviously shows a great failing on behalf of the people. But the text is careful to remove Joshua from the overall responsibility for the matter by leaving out his name.

It is an indication that there is typology being conveyed for us to consider. Israel did not do the one thing that is most important of all in this matter.

And yet, we have to consider it from both directions. Not only did Israel not seek the counsel of the Lord, but the Lord did not speak to Joshua as He has already done at least a dozen times so far in the book.

This pretty certainly tells us that the Lord was willing to allow them to make their own mistakes, but they are mistakes that are 1) not going to lead to a permanent disability in the plan of redemption, 2) will (hopefully) teach Israel a lesson, 3) will actually have some benefit in the redemptive narrative, and 4) will typologically show us something concerning the future.

Some find this an actual violation of the Mosaic law –

“And the Lord said to Moses: ‘Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; ¹⁹ set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight. ²⁰ And you shall give some of your authority to him, that all the congregation of the children of Israel may be obedient. ²¹ He shall stand before Eleazar the priest, who shall inquire before the Lord for him by the judgment of the Urim. At his word they shall go out, and at his word they shall come in, he and all the children of Israel with him—all the congregation.” Numbers 27:18-21

There is nothing to say that Joshua was required to go before the Lord in all instances. It simply notes that this was something that was available for him to do. And there are already recorded times where the Lord clearly speaks directly to Joshua. Hence, this cannot be considered a violation of the law.

¹⁵ So Joshua made peace with them, and made a covenant with them to let them live;

Joshua is the one highlighted here. “So made (sg.) with them, Joshua, peace and cut (sg.) to them covenant to live – them.” It isn’t just that Israel wouldn’t kill them, but that they are covenanted to preserve them as when nations are attacked by other nations. This is an important point that is not long in being brought forth. They made the appropriate sacrifices, and the covenant is cut…

^{15 (con’t)} and the rulers of the congregation swore to them.

Not only did Joshua make peace with them and cut a covenant with them, but it is acknowledged by the rulers in an oath as well. With this now done, it cannot be undone. And yet…

¹⁶ And it happened at the end of three days, after they had made a covenant with them, that they heard that they were their neighbors who dwelt near them.

Rather than “made a covenant,” it more precisely reads, “cut a covenant.” Other than that, the translation is fine. Nothing is said about how Israel found this out. It could be as simple as the men getting back on their donkeys, going back to Gibeon and telling them the news, and then Gibeon sending the men, or others, back to Israel to tell them the truth.

Whatever the situation was, it was enough to cause Israel to respond with a display of their displeasure…

¹⁷ Then the children of Israel journeyed and came to their cities on the third day.

In using the term, “the children of Israel,” it appears that the entire army went out, just in case there was any trouble to arise. Hence, it took till the third day to reach them. With that noted, it next says…

^{17 (con’t)} Now their cities were Gibeon, Chephirah, Beeroth, and Kirjath Jearim.

This shows that it was no small number of people involved in the treaty. For reference, Gibeon means Hill Town or Hilly. Chephirah means Village. Beeroth means Wells. Kirjath Jearim means City of Forests or City of Honeycombs.

The first three cities will eventually be allotted to the land grant of Benjamin. The last will be allotted to Judah. It explains why there will be trouble with something that Saul will do in the future which will cause great distress for Israel. Saul will kill many of the Gibeonites, thus breaking this treaty.

Despite showing up in force, the text notes how Israel’s hands are tied in the next words…

¹⁸ But the children of Israel did not attack them,

v’lo hikkum bene Yisrael – “And no did strike them sons Israel.” There is a never-ending supply of speculation as to why they did not strike them, as if the entire text has no meaning and people need to try to discover some unintelligible reason.

But the answer has already been given, and it will be given again in the next clause. A covenant was cut, an oath was made, and that is the end of it. There is no need to speculate beyond that. As it next clearly says…

^{18 (con’t)} because the rulers of the congregation had sworn to them by the Lord God of Israel.

ki nishbeu lahem n’sie ha’edah b’Yehovah elohe Yisrael – “for had sworn to them rulers the congregation in Yehovah God Israel.” As just noted, a covenant was cut, and the elders of Israel had sworn an oath. This was in the name of the Lord, and it was absolutely binding. Despite this…

*^{18 (fin)} And all the congregation complained against the rulers.

The word lun signifies to lodge, as in staying overnight. However, it also means to complain or murmur. It is possible that our term “to lodge a complaint” is derived from this thought. For now, one can see that Israel is upset at what has transpired.

They see four cities that would increase their own wealth through plundering, and they care less about their agreement than they do about enriching themselves. But the agreement has been made, so all they can do is moan about it against the rulers.

Unfortunately, it is time to end the verses for the day. We’ll have to finish things up next Sunday. A few simple lessons to learn from the account are obvious. Even though there is nothing prescriptive in here for us today, it is always wise to consult the Lord before making any type of binding agreement.

Our means of consulting the Lord is two-fold. One is to read, know, contemplate, meditate on, and apply the word. If we do this, then we will not do what is contrary to the word. That is obvious. The second is to not neglect what Israel neglected, which is to speak to the Lord.

Not everything we do or want to do is laid out in Scripture. As such, we have decisions that must be made that are up to us. But it is the imprudent soul who will fail to talk to the Lord about the important things, and – indeed – even the minor things that we encounter in our daily lives.

When we tell him what our plans are, we should then ask Him to favor the decision if it is in His will, and to keep them from coming about if it is not. We can then assume that even if catastrophe results from our decision, that the Lord determined that it was the right thing to happen.

The other thing we can learn from today’s passage is that not everything people present to us is as it appears. Even those who seem convincingly honest often have an ulterior motive. Hence, I would ask you to consider who you believe and why you do so.

Have you checked out the facts to the fullest extent possible? There is always a Jonas Nightengale ready to pull the wool over your eyes. So watch out concerning what you accept.

Closing Verse: “till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; ¹⁴ that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting.” Ephesians 4:13, 14

Next Week: Joshua 9:19-27 Being slaves is what they deserveants, yes it is true… (We Are Your Servants, Part II) (19^th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

We Are Your Servants, Part I

And it came to pass when all the kings
Who were on this side of the Jordan, as the line is drawn
In the hills and in the lowland
And in all the coasts of the Great Sea toward Lebanon

The Hittite, the Amorite, the Canaanite, the Perizzite
The Hivite, and the Jebusite heard about it – yes, that word
That they gathered together to fight
With Joshua and Israel with one accord

But when the inhabitants of Gibeon heard
What Joshua had done to Jericho and Ai
They worked craftily
And went and pretended to be ambassadors – gee, I wonder why

And they took old sacks on their donkeys
Old wineskins torn and mended
Old and patched sandals on their feet
And old garments on themselves, but the story isn’t ended

And all the bread of their provision
Was dry and moldy. Being sneaky was their decision

And they went to Joshua at the camp at Gilgal
And said to him and to the men of Israel
“We have come from a far country
Now therefore, make a covenant with us so that things go well

Then the men of Israel said to the Hivites
“Perhaps you dwell among us
So how can we make a covenant with you?”
That would be a big minus and not a plus

But they said to Joshua
“We are your servants. Come, come!”
And Joshua said to them
“Who are you, and where do you come from?”

So they said to him: “From a very far country
———-your servants have come
We walked and walked but happily no one tripped
Because of the name of the LORD your God
For we have heard of His fame, and all that He did in Egypt

And all that He did to the two kings of the Amorites
Who were beyond the Jordan. Yes, we heard that note
To Sihon king of Heshbon
And Og king of Bashan, who was at Ashtaroth

Therefore, our elders and all the inhabitants of our country
Spoke to us, saying, (and making a bit of a fuss)
‘Take provisions with you for the journey, and go to meet them and say
“We are your servants; now therefore, make a covenant with us”’

This bread of ours we took hot
For our provision from our houses on the day
We departed to come to you
But now look, it is dry and moldy. See how it has gotten that way!

And these wineskins which we filled were new
And look, they are torn – see the proof! No need for an attorney
And these our garments and our sandals have become old
Because of the very long journey

Then the men of Israel took some of their provisions
———-according to their word
But they did not ask counsel of the LORD

So Joshua made peace with them
And made a covenant with them to let them live
And the rulers of the congregation swore to them
Their vow to them they did give

And it happened at the end of three days
After they had made a covenant with them
That they heard that they were their neighbors
Who dwelt near them, those rascally men

Then the children of Israel journeyed
And came to their cities on the third day
Now their cities were Gibeon, Chephirah, Beeroth
———-and Kirjath Jearim
To them, they had strong words to say

But the children of Israel did not attack them
Because the rulers of the congregation
Had sworn to them by the LORD God of Israel
And all the congregation complained against the rulers
———-of the nation

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

And it came to pass when all the kings who were on this side of the Jordan, in the hills and in the lowland and in all the coasts of the Great Sea toward Lebanon—the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite—heard about it, ² that they gathered together to fight with Joshua and Israel with one accord.

³ But when the inhabitants of Gibeon heard what Joshua had done to Jericho and Ai, ⁴ they worked craftily, and went and pretended to be ambassadors. And they took old sacks on their donkeys, old wineskins torn and mended, ⁵ old and patched sandals on their feet, and old garments on themselves; and all the bread of their provision was dry and moldy. ⁶ And they went to Joshua, to the camp at Gilgal, and said to him and to the men of Israel, “We have come from a far country; now therefore, make a covenant with us.”

⁷ Then the men of Israel said to the Hivites, “Perhaps you dwell among us; so how can we make a covenant with you?”

⁸ But they said to Joshua, “We are your servants.”

And Joshua said to them, “Who are you, and where do you come from?”

⁹ So they said to him: “From a very far country your servants have come, because of the name of the Lord your God; for we have heard of His fame, and all that He did in Egypt, ¹⁰ and all that He did to the two kings of the Amorites who were beyond the Jordan—to Sihon king of Heshbon, and Og king of Bashan, who was at Ashtaroth. ¹¹ Therefore our elders and all the inhabitants of our country spoke to us, saying, ‘Take provisions with you for the journey, and go to meet them, and say to them, “We are your servants; now therefore, make a covenant with us.”’ ¹² This bread of ours we took hot for our provision from our houses on the day we departed to come to you. But now look, it is dry and moldy. ¹³ And these wineskins which we filled were new, and see, they are torn; and these our garments and our sandals have become old because of the very long journey.”

¹⁴ Then the men of Israel took some of their provisions; but they did not ask counsel of the Lord. ¹⁵ So Joshua made peace with them, and made a covenant with them to let them live; and the rulers of the congregation swore to them.

¹⁶ And it happened at the end of three days, after they had made a covenant with them, that they heard that they were their neighbors who dwelt near them. ¹⁷ Then the children of Israel journeyed and came to their cities on the third day. Now their cities were Gibeon, Chephirah, Beeroth, and Kirjath Jearim. ¹⁸ But the children of Israel did not attack them, because the rulers of the congregation had sworn to them by the Lord God of Israel. And all the congregation complained against the rulers.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Artwork by Douglas Kallerson

Joshua 8:30-35
All that Moses Had Commanded

Joshua 8 ends with a seemingly unrelated set of verses to what has been presented in the first 29 verses. But in understanding all that has happened in the past chapters of Joshua, it is not only related, but it is a beautiful finishing to what has been so methodically presented.

Salvation is something that happens all at once. We believe the gospel and we are saved. We die to law at that moment. We are sealed with the Holy Spirit. We enter into God’s rest. We are seated in the heavenlies with Christ. We are imputed God’s righteousness. And so on. A lengthy list of things happens in a believer’s life the moment he is saved.

Innumerable books and sermons have been written on each of these individual topics. In the final Deuteronomy sermon and in these early Joshua sermons, the Lord has been taking us through a snapshot of various events that will occur in the life of national Israel someday.

Some of those things overlap with individual salvation. And one picture (in chapter 4) explicitly showed that there would be another government formed during the time that Israel is not right with God because of their rejection of Christ.

It is amazing to see how all of this has been presented, and today’s passage will complete the picture of salvation that has been so carefully presented. In their comments on verse 33, the Jamison-Faucet-Brown commentary said –

“they offered thereon burnt offerings unto the Lord, and sacrificed peace offerings—This had been done when the covenant was established (Ex 24:5); and by the observance of these rites (De 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.” JFB

In not grasping the symbolism and the anticipation of Christ, they only saw a literal rendering of the verses. But this is not anticipating a renewed covenant at all. Everything has been anticipating the fulfillment of Moses and the introduction of the New Covenant. That will be clearly seen today.

Text Verse: “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” Hebrews 8:13

The Mosaic covenant is still in effect for Israel. Someday, it will be done forever in them when they come to Christ. May that day be soon. The covenant was not even renewed at the time of Joshua. It was in effect during all of the wilderness wanderings. This is why they wandered in the wilderness.

And it is why since Christ’s coming Israel has been under the curse of the law. There will be no “renewing” of the covenant for them. There will only be a setting aside of that which is annulled in Christ. For today’s sermon, it is right that we reread Deuteronomy 27. In doing so, it will help us see a little more clearly what is going on in Joshua. (Read Deuteronomy 27).

With that noted, let’s get going. Great, great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today, and may His glorious name ever be praised.

I. That They Should Bless the People of Israel (verses 30-35)

Chapter 8 has been concerned with the fall of Ai. The details were meticulous even if difficult at times to understand exactly what was being conveyed. But after the fall of Ai, instead of recording more conquests or other affairs dealing with the settling of the nation, it immediately goes to this account.

It is something that was explicitly referred to by Moses in Deuteronomy 11 –

“Now it shall be, when the Lord your God has brought you into the land which you go to possess, that you shall put the blessing on Mount Gerizim and the curse on Mount Ebal. ³⁰ Are they not on the other side of the Jordan, toward the setting sun, in the land of the Canaanites who dwell in the plain opposite Gilgal, beside the terebinth trees of Moreh? ³¹ For you will cross over the Jordan and go in to possess the land which the Lord your God is giving you, and you will possess it and dwell in it. ³² And you shall be careful to observe all the statutes and judgments which I set before you today.” Deuteronomy 11:29-32

This was also seen in Deuteronomy 27:1-8 which was read a moment ago. From there, Chapter 27 went into more detail about what was to be done at the time of the building of the altar. The words now in Joshua are given to show compliance to the command. Therefore…

³⁰ Now Joshua built an altar

az yivneh Yehoshua mizbeakh – “Then built Joshua altar.” The word az is a demonstrative adverb that generally signifies “at that time” or “thereupon.” It can refer to a point in the future when a prophecy or a statement of fact is given, such as “At that time, the Lord will do such and such.”

At first, it appears the word is being used to indicate that as soon as the city of Ai was destroyed this was the next order of business for Israel. However, this does not logically follow. First, the next word, yivneh, is an imperfect verb and thus carries the sense of ongoing or even the future. The same form is used in 2 Samuel 7, saying –

“He shall build a house for My name, and I will establish the throne of his kingdom forever.” 2 Samuel 7:13

This is especially so when considering the details of Chapter 9. The opening statement itself calls the timeline into question –

“And it came to pass when all the kings who were on this side of the Jordan, in the hills and in the lowland and in all the coasts of the Great Sea toward Lebanon—the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite—heard about it, ² that they gathered together to fight with Joshua and Israel with one accord.” Joshua 9:1, 2

Although not known until it was discovered in 1980, the altar to be built is rather massive and was thus both time-consuming to erect and took many people to construct.

The ceremony to be conducted by the people will be loud. Its surrounding location was certainly occupied by people, and it is quite some distance north and west of Ai in the middle of Canaan. As such, they would have to go through lots of land (about 20-30 miles) in order to go there and erect it.

Also, the ceremony to be conducted includes the entire congregation, including women and children. It would seem unlikely, at best, that at this time Israel would bring all of these people into the midst of the nations who desired to destroy them. And more, Joshua 9:6 returns the narrative with the entire camp to Gilgal where they have been since crossing the Jordan. Noting Israel remaining in Gilgal will continue after Chapter 9.

Understanding this, and noting that Israel has already been through battles in the land, we can see that the words of Deuteronomy 27:2, “on the day when you cross over the Jordan,” do not mean literally “on the day.”

Rather, it said, “in the day,” not “on the day.” It was referring to the timeframe, not a specific day. And more, it would have to be at a time when the command could actually be carried out. It would be unreasonable to think that Israel just marched through the breadth of the land and built this altar with all their enemies just watching from a distance.

As this is so, it can be assumed that the words now, “Then built Joshua altar,” are not necessarily chronological but are categorical and expressive. Everything up to this point in Joshua has been centered on national Israel’s salvation and it also has detailed the process of salvation as it is centered on Jesus.

Now that process has been expressed and this account is given. Historically, it is given to demonstrate the fulfillment of the command, regardless as to when it actually occurred.

The narrative is highlighting the fulfillment early in the record to show this. But more importantly, it is to close out the typology that has been so carefully revealed in the opening chapters. As for the altar, it is built…

^{30 (con’t)} to the Lord God of Israel

l’Yehovah elohe Yisrael – “to Yehovah, God Israel.” This is just what Deuteronomy 27:5 said, “And there you shall build an altar to the LORD your God.” They are His people, Israel, and He is their God. The altar is built to Him…

^{30 (con’t)} in Mount Ebal,

It is exactingly translated: b’har eval – “in Mount Ebal.” As noted when in Deuteronomy, the name Ebal comes from an unused root meaning to be bald. Probably signifying the bald appearance of the mountain. Thus, it means something like Bare or Heap of Barrenness. The building of the altar, and the location where it is built, as well as the means by which it is built, are just…

³¹ as Moses the servant of the Lord had commanded the children of Israel,

ka’asher tsivah Mosheh eved Yehovah eth bene Yisrael – “according to which commanded Moses, servant Yehovah, sons Israel.” This specifically is a reference to the book of Deuteronomy cited above. Moses commanded this to be done, and the fulfillment of the command is now being referred to in Joshua’s accomplishment of the matter. It was…

^{31 (con’t)} as it is written in the Book of the Law of Moses:

ka’katuv b’sepher torath Mosheh – “according to written in Torah (the Law) Moses.” The specificity of the words is to show that not only was the matter accomplished, but that it was accomplished exactly as the law itself had demanded. Not a jot or tittle of what was spoken forth by Moses was allowed to fall to the ground. A portion of that law included…

^{31 (con’t)} “an altar of whole stones over which no man has wielded an iron tool.”

mizbakh avanim sh’lemot asher lo heniph alehen barzel – “altar stones whole which no moved upon them iron.” That was stated, without the reason for it, in Deuteronomy 27:5 –

“And there you shall build an altar to the Lord your God, an altar of stones; you shall not use an iron tool on them.”

The reason for Moses’ instruction goes back to the first command after the giving of the Ten Commandments. In Exodus 20, it said –

“And if you make Me an altar of stone, you shall not build it of hewn stone; for if you use your tool on it, you have profaned it.” Exodus 20:25

Just as the Lord had commanded Moses, and just as Moses had commanded the people, so Joshua complied with the command…

^{31 (con’t)} And they offered on it burnt offerings to the Lord, and sacrificed peace offerings.

va’yaalu alav olot l’Yehovah va’yizbekhu shelamim – “And they ascended burnt offerings to Yehovah and sacrificed peace offerings.” Burnt offerings are animals completely burnt on an altar to the Lord. The peace offerings were shared between the Lord and the offeror. The peace offering is one of only two offerings made to the Lord where leavened bread was offered (Leviticus 7:13).

³² 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.

The clauses are out of order in the translation. It literally reads: “And wrote (sg.) there upon the stone second Torah Moses which had written (sg.) to face (meaning in the presence of) sons Israel.” In Deuteronomy 27:3, it said, “You (sg.) shall write on them all the words of this law.”

That was written to the people as a whole, and thus it meant “you, Israel.” Now, it is referring to Joshua as noted in verse 1. He represents Israel, and so whether he actually wrote it or not, it is he who is credited with having written it on behalf of Israel.

But what exactly was written out by Israel? In Deuteronomy 27, several options were noted by comentators, such as –

“i.e. all the purely legislative parts of the Mosaic institute.” Cambridge

“i. e. all the laws revealed from God to the people by Moses, regarded by the Jews as 613.” Barnes

“It might be, as some think, the Decalogue; but a greater probability is that it was ‘the blessings and curses,’ which comprised in fact an epitome of the law (Jos 8:34).” JFB

“Not the whole book of Deuteronomy, as some think, at least not the historical part of it, only what concerns the laws of God; and it may be only a summary or abstract of them, and perhaps only the ten commandments.” Gill

“I am fully of opinion that the (תורה torah) law or ordinance in question simply means the blessings and curses mentioned in this and in the following chapter; and indeed these contained a very good epitome of the whole law in all its promises and threatenings, in reference to the whole of its grand moral design.” Clarke

Added to that, Ellicott’s commentary in Joshua says, “Not certainly the whole five books of Moses, for what stones or time would have sufficed for this? but the most weighty parts of the law, and especially the law of the ten commandments.”

Ellicott assumes that the altar is not huge, but recent archeological finds show that it is actually massive. It also assumed the account is chronological, which I argue it is not. There were certainly sufficient stones, and there would have been plenty of time.

As for the word torah, or “Law,” It can be construed in various ways. The Ten Commandments are a short summary of the Law. The term “Book Law Moses was just used in the previous verse. However, “the Law,” is a phrase that includes all five books of Moses at times. This is perfectly evident from Paul’s words –

“Tell me, you who desire to be under the law, do you not hear the law? ²² For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman.” Galatians 4:21, 22

What Paul refers to is found in Genesis, and yet he calls it “the law.” I would personally favor the meaning to be “The five books of Moses,” but that does not mean this is correct. However, without understanding what is said in Genesis and Exodus, the rest of the law lacks cohesion.

In understanding how sin was introduced, the consequences of a world living in wickedness, the grace of God towards Noah, the call of Abraham, and so on, one can only then begin to understand what the law was intended to do, at least in the short term.

No matter what, it is said that Joshua writes the law upon the stones and that it was Moses who had first written them down.

³³ Then all Israel, with their elders and officers and judges,

Here, Israel is referred to as the man from whom the people are identified: v’kal Yisrael u-z’qenav v’shoterim v’shophtav – “And all Israel, and his elders and scribes, and his judges.” It is the nation who is the man and who is comprised of the people that is being referred to here.

^{33 (con’t)} stood on either side of the ark before the priests, the Levites, who bore the ark of the covenant of the Lord,

om’dim mizeh u-mizeh la’aron neged ha’kohanim ha’levim nos’e aron berith Yehovah – “standers from this and from this to the ark facing the priests the Levites bearing ark covenant Yehovah.” The meaning will be more fully expressed in a minute, but the ark of the covenant being borne by the priests is between the people on each side. This includes…

^{33 (con’t)} the stranger as well as he who was born among them.

ka’ger ka’ezrakh – “According to the stranger; according to the native-born.” This doesn’t mean the two were separated as if the strangers were shoved off in a corner. Rather, it means that the two are equally represented before the Lord, whether stranger or native-born. Any who are present are deemed on the same level during this rite, and thus at all times hence. Also…

^{33 (con’t)} Half of them were in front of Mount Gerizim and half of them in front of Mount Ebal,

Again, it refers to the man from whom the people find their origin: khetsyo el mul har g’rizim v’ha’khetsyo el mul har eval – “His half toward front Mount Gerizim and his half toward front Mount Ebal.” This is referring to the division of the tribes according to the word of Moses in Deuteronomy 27 –

“And Moses commanded the people on the same day, saying, ¹² ‘These shall stand on Mount Gerizim to bless the people, when you have crossed over the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin; ¹³ and these shall stand on Mount Ebal to curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.’” Deuteronomy 27:11-13

^{33 (con’t)} as Moses the servant of the Lord had commanded before, that they should bless the people of Israel.

It does not say, “that they should.” It simply reads: ka’asher tsivah Mosheh eved Yehovah l’barekh eth ha’am Yisrael ba’rishonah – “According to which commanded Moses, servant Yehovah to bless the people Israel in the first.” Moses commanded at first, and now that command is being brought to completion. However, there is a distinct difference in what was said by Moses in Deuteronomy 27 and what is said about the account now –

Deuteronomy: “These shall stand on Mount Gerizim to bless the people…and these shall stand on Mount Ebal to curse.”

Joshua: to bless the people of Israel.

³⁴ And afterward he read all the words of the law, the blessings and the cursings,

It is singular: v’akhare ken qara eth kal divre ha’torah ha’berakha v’ha’q’lalah – “And after, thus, read (sg.) all words the Torah, the blessing and the cursing.” The law in its entirety, with all the blessing and cursing is on full display in what is being presented to the people. The singular indicates that Joshua did the reading. Even if others read, the credit for the action is assigned solely to him.

The rite would have been performed just as was recorded in Deuteronomy, but now it is considered as a blessing upon the people as just noted in the previous verse.

^{34 (con’t)} according to all that is written in the Book of the Law.

The translation is close enough to get the full sense of what is written. Everything was conducted exactly in accord with what is written in the Book of the Torah. That is noted with the words…

³⁵ There was not a word of all that Moses had commanded which Joshua did not read before all the assembly of Israel,

The Hebrew is a bit more precise than the translation: “No there was word from all which had commanded Moses which no read Joshua in front all assembly Israel.” Exactly as he was told to read, so he read.

As it was the Levites who were to call the blessings and the curses which were then responded to with “Amen” by the people, one must wonder what Joshua read. The answer seems to be what is recorded in Deuteronomy 31 –

“So Moses wrote this law and delivered it to the priests, the sons of Levi, who bore the ark of the covenant of the Lord, and to all the elders of Israel. ¹⁰ And Moses commanded them, saying: “At the end of every seven years, at the appointed time in the year of release, at the Feast of Tabernacles, ¹¹ when all Israel comes to appear before the Lord your God in the place which He chooses, you shall read this law before all Israel in their hearing. ¹² Gather the people together, men and women and little ones, and the stranger who is within your gates, that they may hear and that they may learn to fear the Lord your God and carefully observe all the words of this law, ¹³ and that their children, who have not known it, may hear and learn to fear the Lord your God as long as you live in the land which you cross the Jordan to possess.” Deuteronomy 31:9-13

If this is so, then it would be a certainty that the account now is not chronological. Rather, this account would be after the land was subdued and the Feast of Tabernacles was proclaimed. At the same time, the law would have been read by Joshua with all Israel in attendance. This certainly seems likely based on the final words of the chapter…

*^35 (fin) with the women, the little ones, and the strangers who were living among them.

v’hanashim v’hataph v’ha’ger ha’holekh b’qirbam – “and the women and the little one, and the stranger – the goer in their midst.” In Deuteronomy 27, it does say, “all Israel,” but that often means less than “all Israel.” It can refer to a portion of the nation and the context explains the meaning.

However, in Deuteronomy 27, the only mention beyond that is in verse 14 which says, “And the Levites shall speak with a loud voice and say to all the men of Israel.” As such, there was no requirement explicitly stated for the women, little ones, and others noted there. But the requirement to hear the entire law read is explicit in Deuteronomy 31.

Therefore, to close out the verses, I would suggest that this account is not chronological, that the events occurred after the subduing of the land of Canaan recorded in Joshua 14:15, and that this altar was dedicated at the time of Tabernacles.

As such, the reason for the placement of the verses here now is twofold. First, it is to show obedience to the command early in Joshua, simply to have it recorded and out of the way. But second, it is to complete the typology that has been so carefully and meticulously detailed in the first chapters of the book. That will be seen next.

An altar of stone you shall make for Me
You shall make it according to My word
Large stones and plaster, so shall it be
Follow the instructions just as you have heard

Make it on the mountain of the curse
And set it up just as I have commanded you
Not a point I have stated shall you miss, that would be perverse
Everything I have said, you are certainly to do

The typology must be maintained carefully
So that what it anticipates will be clearly understood
Do just what you have been instructed by Me
And you will have done just as you should

II. Pictures of Christ

As we have seen, and to again understand what is going on in these Joshua sermons, we have been seeing the process of salvation in individual passages, but they all happen at once. *Moses, the law dies. Israel accepts Christ’s fulfillment of the law. *Israel enters the Jordan (Christ); Israel is baptized into Christ’s death (Chapter 3). *Israel, signified by the stones carried to Gilgal and which are then rested there, enters its rest (Chapter 4). *Two sets of stones are set up, signifying the heavenly government of Jews and Gentiles (Chapter 4). *Israel is circumcised; Israel has put off the body of sins of the flesh / The reproach of the past is taken away when believers are circumcised by the Lord (Chapter 5). *Believers partake of Christ as their Passover (Chapter 5). *The Lord is the Leader of the people, and they are brought into “holy ground.” (Chapter 5). *Access to that holy ground is brought about by acceptance of Christ’s work (Chapter 6). *Coming out of the state of anathema (kherem) is realized through the love of Jesus (1 Corinthians 16:22) and pursuing the true gospel of Jesus Christ seen in Galatians 1:8, 9 (Chapter 7). *Christ’s prevailing over the law is highlighted (Chapter 8). And now, Christ, the embodiment and fulfillment of the law is detailed here.

If you remember the sermons from Deuteronomy 27, everything about the construction of the altar anticipated Christ Jesus. The reason for building this altar without any iron tool is because the unhewn stone is something that God created.

If man were to shape the stone, then it would include man’s efforts in it. Thus, it would lead to either idolatry of the altar that man had made in order to fellowship with God, or it would lead to idolatry of self because man had erected the place where God and man fellowshipped.

Either way, that would indicate works-based salvation. It is man attempting to reconcile himself to God by his efforts rather than accepting God’s provision in the process of reconciliation.

Obviously, Israel had to build the altar, or no altar would be built. But not hewing the stones provides the typology – it is God’s work, not man’s effort, that is the basis for the altar.

God made the stones. For man to add his effort into what He had made would then be contrary to the premise of the Bible. Man is saved by grace, not by works.

The erection of the altar itself cannot be equated to a work any more than the compilation of the Bible. God gave the words, man recorded the words, and through the words man meets with God. Likewise, God made the earth and the stones, man simply arranges them into an altar, and God then meets with man.

And more, that altar anticipates Christ in that God made man (the building block of humanity) without any human effort, and humanity has then moved itself around in order to reproduce, eventually leading to Christ. The fact that Israel assembled the stones does not in any way damage the picture of Christ. Rather, it enhances it.

Using even, or stone, provides its own picture of Christ’s humanity. He is the fulfillment of this altar where man comes to fellowship with God. Stone is used to speak of the Lord and of the Messiah in Scripture, such as –

“I will praise You,
For You have answered me,
And have become my salvation.
²² The stone which the builders rejected
Has become the chief cornerstone.
²³ This was the Lord’s doing;
It is marvelous in our eyes.
²⁴ This is the day the Lord has made;
We will rejoice and be glad in it.” Psalm 118:21-24

That is then cited six times in the New Testament when speaking of the Messiah by Jesus, or by Peter when referring to Jesus as the Messiah. In Isaiah 28:16, Isaiah says –

“Behold, I lay in Zion a stone for a foundation,
A tried stone, a precious cornerstone, a sure foundation;
Whoever believes will not act hastily.” Isaiah 28:16

That is cited by both Paul and Peter when referring to Christ as well. It is God who fashioned Christ’s humanity. Thus, to shape a stone for this altar would typologically be to fashion a false “christ” of one’s own choosing. This is the reason for the specificity in the command. The earthen altar, or one of stone, pictures Christ who was alone fashioned by God.

To hew the stones would then say that the people were fashioning their own salvation, rejecting the only true Lord who is willing to meet with man. In these verses, the credit is given solely to Joshua as the builder of the altar. It anticipates Christ being the One who is the focal point of fellowshipping with God.

The noting of the altar being built “to the Lord God of Israel” meant that these are His people, and that He is their God. The typology, gives a clear reference to Paul’s words of Romans 11 that “all Israel will be saved.” As he says –

“And so all Israel will be saved, as it is written:
‘The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob;
²⁷ For this is My covenant with them,
When I take away their sins.’” Romans 11:26, 27

The people will someday cross through Christ as a nation, and they will be there before Christ, the embodiment of the law, pictured by this altar. It is said to be on Mount Ebal.

As a refresher from Deuteronomy, Ebal is to the north. Or, in reference to the layout of directions in the Bible, Gerizim is to the right, and Ebal is to the left. Thus, it matches the scriptural pattern of the right hand of blessing and the left hand of cursing. For example –

“When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. ³² All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. ³³ And He will set the sheep on His right hand, but the goats on the left.” Matthew 25:31-33

Ebal is the mountain of curse, the bald mountain. Thus, there is metaphor being conveyed. The altar pictures Christ, but so does the location and designation of the mountain, just as Paul details in Galatians 3 –

“For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ ¹¹ But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ ¹² Yet the law is not of faith, but “the man who does them shall live by them.”
¹³ Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’), ¹⁴ that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.” Galatians 3:10-14

Christ became the curse so that His people could be freed from the curse of the law. The Gentiles got it and have continued to get it for two thousand years. Israel will get it someday, probably not too long from now, as well. With that noted, verse 31 said that everything was done in accord with all that Moses commanded and of the things written in the Book of the Law.

Joshua doing these things is typical of Christ who has completed everything the law details. Exactly as it is written, Jesus accomplished without allowing a jot or tittle of the law to fall to the ground. In Israel’s coming to Christ, the next words concerning Israel offering burnt offerings and sacrificing peace offerings are then fulfilled.

To fully understand these offerings would take a review of Leviticus. But for those who were here during those sermons, every single detail of these pictured Christ. For the whole burnt offering, that can be summed up with Paul’s words of Ephesians –

“Therefore be imitators of God as dear children. ² And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Ephesians 5:1, 2

As noted, the peace offerings are offerings that are shared between the offeror and God. It is an offering that is accompanied by leavened bread. That signifies God’s acceptance of man, despite his sin because of the sacrifice of Christ. Of this, Paul says –

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:19

Christ is our offering, and He is our sacrifice, and it is through Him that we can now fellowship, or have peace, with God. Together, these two are also seen in Hebrews –

“Therefore, when He came into the world, He said:
‘Sacrifice and offering You did not desire,
But a body You have prepared for Me.
⁶ In burnt offerings and sacrifices for sin
You had no pleasure.
⁷ Then I said, “‘Behold, I have come—
In the volume of the book it is written of Me—
To do Your will, O God.”’” Hebrews 10:5-7

The sacrifices and offerings of the law only anticipated what is perfectly realized in Christ.

The act of Joshua writing the “second Torah Moses” on the stone is an obvious picture of Jesus being the embodiment, the mishneh torath, or second Torah of Moses. The word mishneh signifies a copy, a double, a repetition. The point is that Jesus is the repetition of the law. He gave it to Israel through Moses, and He presented Himself as the fulfillment of it to them –

“For if you believed Moses, you would believe Me; for he wrote about Me.” John 5:46

Just as Joshua wrote the words of the law on the altar “in the presence of the sons of Israel,” Jesus – the embodiment of the law – came to dwell in the presence of the sons of Israel.

In verse 33, it was noted that all Israel with all his elders and scribes, and his judges stood on either side of the ark before the priests, the Levites, who bore the ark of the covenant of the Lord. The priests picture Christ in His priestly duties and the term “ark covenant Yehovah” pictures the sacrifice of Christ that fulfilled the Old and then issued in the New Covenant.

The elders and scribes and judges are the seat of power in Israel. Thus, the words are emblematic of Jesus’ words to Israel concerning Jerusalem, Israel’s seat of power –

“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing! ³⁵ See! Your house is left to you desolate; and assuredly, I say to you, you shall not see Me until the time comes when you say, ‘Blessed is He who comes in the name of the Lord!’” Luke 13:34, 35

Israel will call out to the Lord Jesus, and He will return to them with mercy, grace, and salvation. But more, it also noted in verse 33, that this included the stranger (ger) as well as the native-born (ezrakh).

When Israel comes to Christ, there will be those in the land who are not of Israel, but they will receive the same salvation and blessing as the native-born. Ezekiel explicitly speaks of that day following the tribulation period, meaning the millennium –

“It shall be that you will divide it by lot as an inheritance for yourselves, and for the strangers [ger] who dwell among you and who bear children among you. They shall be to you as native-born [ezrakh] among the children of Israel; they shall have an inheritance with you among the tribes of Israel.” Ezekiel 47:22

With that noted, verse 33 then referred to the people standing half toward Mount Gerizim and half toward Mount Ebal. This comprises the blessings and the curses for or against Israel. Christ is the Source of both for the people, but He was willing to take the curses upon Himself for them. That is certainly why the verse said, “to bless the people Israel in the first.”

In coming to Christ, there is no longer a curse. Rather there is only blessing. The substance of the text in Joshua clearly indicates this. The intent was for Christ to come, fulfill the law, and to bless Israel in their acceptance of that. They rejected Him, and they fell under the curse of the law. However, some great day they will come to Him, and they shall be blessed.

Verse 34 indicated that Joshua read all the words of the law. As noted, that is something only required at the Feast of Tabernacles. Jesus is the fulfillment, embodiment, and ending of the Law of Moses. Joshua’s reading of the law is an anticipation of Israel’s acceptance of Jesus who the law anticipates.

As such, verse 35 noted the complete and total compliance of Joshua in reading the law before all the assembly of Israel. It is an exacting note that Jesus did just what He said needed to be done when speaking to Israel –

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. ¹⁸ For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. ¹⁹ Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. ²⁰ For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.” Matthew 5:18-20

The meaning of the “kingdom of heaven” must be determined from the context. In the case of Israel the nation, it is referring to entry into the millennium by coming through Christ’s fulfillment of the law. Until Israel accepts that, they are bound to the law.

But, like each individual today, the nation will someday exceed the righteousness of the scribes and Pharisees when they come to Christ and are imputed His righteousness. With this understood, the chapter ended with the words, “with the women, the little ones, and the strangers who were living among them.”

As noted, it is a definite hint that the rite was conducted at the time of the Feast of Tabernacles. That is more certain when understanding that it is the only feast mandated during the millennium. Israel will have Christ Jesus dwelling among them, and they will observe this as a memorial year by year. That is recorded in Zechariah 14, and which we will see before we close today.

The lesson we can learn, once again, from today’s passage is that we need Christ. Be it individually or Israel as a nation, we cannot do without what He offers. One is either under law (whatever law that may be) and he will stand condemned before God, or he is under grace – the grace of God in Christ – and he will stand approved before God.

This is the great and often repeated picture that we are being presented with in Scripture. Hold fast to Jesus, forget the nonsense that people tell you about observing the law, and forget about working your way to heaven.

Christ has done the work. Christ has made the way available. Christ is the Door through which we can enter. Rest in Christ, trust in Christ, and be reconciled to God through the wonderous workings of God in Christ. Amen.

Closing Verse: “And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles.” Zechariah 14:16

Next Week: Joshua 9:1-18 It’s plain to all who are observants, yes to everyone… (We are Your Servants, Part I) (18^th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

All that Moses Had Commanded

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 (in his Torah school)
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
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, according to all Moses did tell

Then all Israel, with their elders and officers and judges
On either side of the ark before the priests, the Levites stood
Who bore the ark of the covenant of the LORD
The stranger as well as he who was born among them
———-all lookin’ good

Half of them were in front of Mount Gerizim
And half of them in front of Mount Ebal as well
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, as it does tell
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 too
And the strangers who were living among them, so he did do

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

³⁰ Now Joshua built an altar to the Lord God of Israel in Mount Ebal, ³¹ 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. ³² 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. ³³ 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. ³⁴ 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. ³⁵ 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.

 

 

 

 

 

Artwork by Doug Kallerson

Joshua 8:21-29
The Fall of Ai, Part II

Israel faced a foe and was beaten back by it. That was because of a transgression of the law by one person. This was at a time when nothing was said of Joshua going out with the troops.

And so what is it that is the great foe of Israel? What is it that will bring them victory or defeat? This is what Chapter 7 and Chapter 8 of Joshua are revealing to us. I will be honest that in these first eight chapters of the book, there are probably a lot of pictures and types that I have gotten wrong.

None of this would have been intentional, but there has been – as you have seen – a lot going on. For sure, the overall message is correct, and the overall typology is as well. We can be certain of that. When I first read this sermon, some weeks after I typed it, I was actually amazed at what is presented. As stupid as that may sound, I type these things and am so tired when I finish that I often cannot even remember what passage I typed, much less the detail in it. I was overjoyed at how things came out when I first came back to it.

What I will present today follows in the same vein. I honestly believe the picture is accurate, and by the time we’re done today, I think you will agree with that. If I am wrong in any of the smaller details, I apologize. I hope that is not the case at all though.

Text Verse: “Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, ¹⁹ that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” 2 Corinthians 5:18, 19

Apart from the devil, who is obviously our adversary, there is an enemy that has been working against man all along. It is the law. And it isn’t that the law is bad. Rather, it is good (Romans 7:12), but when the first law was introduced, man didn’t have the knowledge to understand that (Genesis 3:5).

Since then, it is man who has been corrupted. And so, despite the law being good, it is we who are bad. Thus, the law stands against us. It is contrary to us (Colossians 2:14). But the law has been given, and so something has to happen in order for us to be freed from its yoke.

Enter Jesus. He is the One who can, and who does, make things right once again. This is the story that we are repeatedly seeing. God has presented it to us in so many ways over the past ten years of sermons that it is incredible to imagine.

And yet, much of the world that sees this precious book remains in bondage to the very law Christ came to remove from us. Let us be wise and discerning and understand that when we work out the law in an attempt to be pleasing to God, we are actually doing exactly the opposite.

Let us rest in Christ’s accomplishment of all things. That is what God finds pleasing. It is a central message to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today, and may His glorious name ever be praised.

I. A Heap Forever (verses 21-29)

²¹ Now when Joshua and all Israel saw that the ambush had taken the city

vihoshua v’kal Yis’rael rau ki lakhad ha’orev eth ha’ir – “And Joshua and all Israel see according to had taken the liers in wait the city.” The words here follow after what was last said in the previous sermon –

“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. ¹⁹ 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. ²⁰ 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.” Joshua 8:18-20

The fighting men of the cities of Bethel and Ai came out after Joshua. The Lord then directed Joshua to stretch out the spear in his hand. With that signal, the liers in wait captured Ai and set it on fire. Once that happened, the fighting men of Ai realized the trap that had been set and lost their will to continue or to even flee.

With that complete, Joshua and the army of Israel saw it had been taken at the same time as those from Ai, because…

^{21 (con’t)} and that the smoke of the city ascended,

v’ki alah ashan ha’ir – “and according to ascended smoke the city.” This was per the instructions of Joshua earlier –

“Then you shall rise from the ambush and seize the city, for the Lord your God will deliver it into your hand. ⁸ 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.” Joshua 8:7, 8

This is the purpose of the liers in wait. They had been prepared and waited for the opportune moment to strike. At Joshua’s command, they readied themselves, and at Joshua’s signal, they acted. With the armies of Ai and Bethel brought out, and with the army of Israel seeing that they are hedged in, it next says…

^{21 (con’t)} they turned back and struck down the men of Ai.

va’yashuvu va’yaku eth anshe ha’ay – “And turned back and struck men the Ai.” This is speaking of those who purposefully fled from the battle to draw the men of Ai out –

“And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. ¹⁶ 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.” Joshua 8:15, 16

It is these five thousand that were used to draw the men of Ai out that have turned and have begun to strike the enemy. At the same time…

²² Then the others came out of the city against them;

The words of this verse come in a rapid sequence expecting the hearer to pay attention as the various events are taking place. They show the precision of Israel’s movements even in the chaos of battle. That begins with: v’eleh yaseu min ha’ir liqratam – “And these went out from the city to against them.”

The description is short and brief. Instead of taking time to say, “And the men who attacked the city came out to join the attack,” it simply calls them “these.” The hearer would have to mentally say, “Ok, this is speaking of Israel.” Next, the subject changes…

^{22 (con’t)} so they were caught in the midst of Israel,

va’yihyu l’Yis’rael batavek– “And were to Israel in the midst.” It is speaking of the men of Ai. Those of Israel who were fleeing had turned back. Those of Israel in the city had come out, and Ai was caught smack dab in the middle. With that, the subject returns again to Israel…

^{22 (con’t)} some on this side and some on that side.

eleh mizeh v’eleh mizeh – “these from this and these from this.” It is speaking of Israel hemming in the men of Ai. There was nowhere for them to go because of the rushing onslaught of Israel.

^{22 (con’t)} And they struck them down, so that they let none of them remain or escape.

It is incorrect. The words now speak of Israel and the enemy in the singular – va’yaku otam ad bilti hish’ir lo sarid u-paliyt – “And struck them until none he left to him survivor and escapee.”

There is the enemy, and there is Israel. Each is an entity, and he [Israel] left to him [Ai] no survivor and escapee. The victory over the people of Ai is total.

Here is a new word, paliyt. It signifies a fugitive, refugee, or escapee. It comes from palat, to escape. In this case, there are none who did. The entire army of fighting men was destroyed…

²³ But the king of Ai they took alive, and brought him to Joshua.

A more precise translation would be, “And king the Ai they captured alive, and brought near him unto Joshua.” This would then explain the singular of the previous verse, “none he left to him.” The sides faced off under Joshua and the king of Ai, and Joshua has prevailed.

With that, the king of Ai is the only one of his people left alive at this point and he is then brought before his vanquisher.

²⁴ And it came to pass when Israel had made an end of slaying all the inhabitants of Ai in the field,

Unlike the brevity and action of verse 22, the words of verse 24 are meticulously detailed, beginning with, “And it came to pass according to finishing Israel to slay all inhabitants the Ai in the field.” It tells us that the battle occurred in an open place where Ai was hemmed in from escaping. That is then further explained as…

^{24 (con’t)} in the wilderness where they pursued them,

ba’midbar asher r’daphum bo – “in the wilderness which pursued them in him.” The “him” is referring to the wilderness. It seems the purpose of adding this is to indicate that they had been drawn quite a distance from Ai.

They would have been tired from the running, caught in the open and far enough from Ai that they could not have easily made it back there to rescue anyone. Instead, they were all destroyed. As it next says…

^{24 (con’t)} and when they all had fallen by the edge of the sword until they were consumed,

va’yip’lu kulam l’pi kherev ad tumam – “And fallen all them to mouth sword until finished.” It is a further explanation of the state of the warriors of Ai. They were, to the last one, finished off.

It should be noted that the kherev, or sword comes from kharav meaning to be dry or dried up. It is identical to the name of the mountain, Horeb (Sinai), where the Law of Moses was received, and which comes from the same root word, kharav.

^{24 (con’t)} that all the Israelites returned to Ai and struck it with the edge of the sword.

va’yashuvu kal Yis’rael ha’ay va’yaku otah l’pi kharev – “and returned all Israel the Ai and struck her to mouth sword.” The warriors of Israel, fighting on behalf of their tribes, are said to all have returned from the battle to Ai. With that, the city is completely emptied of life as the sword consumed all…

²⁵ So it was that all who fell that day, both men and women, were twelve thousand

v’hi kal ha’noph’lim ba’yom ha’hu me’ish v’ad ishah sh’nem asar aleph – “And it was all the fallers in the day the it from men and even to women two ten thousand.” This is the entire number of all in the city. The number, as it is recorded, asks us to consider its meaning.

Twelve thousand would be a multiple of 120 (3×40) and 100 (10×10). Bullinger provides the meaning of 120 saying it “is made up of three forties (3×40=120). Applied to time therefore it signifies a divinely appointed period of probation.” Of the number 10, he says –

“…ten is one of the perfect numbers, and signifies the perfection of Divine order, commencing, as it does, an altogether new series of numbers… Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

A time of a divinely appointed period of probation, a part of a cycle that is now complete, is what we can derive from the number provided in regard to the fall of Ai. It is inclusive of…

^{25 (con’t)} —all the people of Ai.

kol anshe ha’ay – “all men the Ai.” The masculine reveals that as the men died, so their families – male and female – are reckoned under them. As it next says…

²⁶ 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.

The action of each verb is singular, he – “And Joshua no did draw back his hand which he stretched in the javelin until which he had anathematized all inhabitants the Ai.”

The entire battle is ultimately credited to Joshua. In typology then, Israel in the battle is being used as a type of Jesus in accomplishing the deeds which are being credited to Jesus. In other words, everything is picturing Him and what He has done.

²⁷ Only the livestock and the spoil of that city Israel took as booty for themselves,

This is what was allowed concerning the cities of Canaan unless there was a specific command or reason for not doing so. Every human was to be destroyed, but the spoil could be taken. Jericho was an exception as everything from it was to be wholly devoted to the Lord. The Lord determined the extent of the destruction and Israel was to comply.

For example, an exception concerning Amalek is found in 1 Samuel –

“Samuel also said to Saul, ‘The Lord sent me to anoint you king over His people, over Israel. Now therefore, heed the voice of the words of the Lord. ² Thus says the Lord of hosts: “I will punish Amalek for what he did to Israel, how he ambushed him on the way when he came up from Egypt. ³ Now go and attack Amalek, and utterly destroy all that they have, and do not spare them. But kill both man and woman, infant and nursing child, ox and sheep, camel and donkey.”’” 1 Samuel 15:1-3

For Ai, the spoil could be taken…

^{27 (con’t)} according to the word of the Lord which He had commanded Joshua.

This word was specifically given at the beginning of the chapter –

“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. ² 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.’” Joshua 8:1, 2

The Lord allowed Joshua to keep and divide the spoil among the warriors of the battle, and this now confirms that took place. Once the spoil was taken, it next says…

²⁸ So Joshua burned Ai and made it a heap forever, a desolation to this day.

The name Ai is certainly derived from the battle and destruction, maybe even from this verse: v’yish’roph Yehoshua eth ha’ay vay’simeha tel olam sh’mamah ad ha’yom ha’zeh – “And burned Joshua the Ai and set her heap forever; desolation to the day the this.” Britannica says of the location –

“Biblical references agree in locating Ai (Hebrew: ha-ʿAy, “The Ruin”) just east of Bethel (modern Baytīn in the West Bank). This would make it identical with the large early Bronze Age site now called At-Tall.”

It is ha’ay, the Ruins, and it is simply a ruins: “the Tel.” There are many tells in Israel, some of them have other names assigned to them, such as Tel Aviv. However, as Canon Williams wrote, “the site of Ai has no other name ‘unto this day.’ It is simply et-Tel = the Heap, ‘par excellence.’”

It is further defined as “a desolation to this day.” The idea is that this city, whatever it was actually named, was given its name because of its state after the battle and it remained in a state of desolation from that time on.

In Nehemiah, a city called Ayyah is noted, and some believe it to be this same location. However, no article precedes it and the spelling, though having the same meaning, is different. With that noted, it next says…

²⁹ And the king of Ai he hanged on a tree until evening.

The words are specific: v’eth melekh ha’ay talah al ha’ets ad eth ha’arev – “And king the Ai hanged upon the tree until the evening.” It doesn’t say “a tree,” but “the tree.” Also, it does not say how he died. It could have been from hanging, it could have been from the sword and then being hanged, and so on. The point of the words is to highlight his hanging on a specific tree…

^{29 (con’t)} And as soon as the sun was down, Joshua commanded that they should take his corpse down from the tree,

It reads, “And according to going the sun commanded Joshua and they take down his corpse from the tree.” This is specifically required according to the law –

“If a man has committed a sin deserving of death, and he is put to death, and you hang him on a tree, ²³ his body shall not remain overnight on the tree, but you shall surely bury him that day, so that you do not defile the land which the Lord your God is giving you as an inheritance; for he who is hanged is accursed of God.” Deuteronomy 21:22, 23

When that was evaluated, the explanation was that the person died in sin, a moral issue. It isn’t the physical body that is being referred to, even though defilement does come to one who touches a dead body. And it is not a ceremonial defilement that is being referred to. It is a moral issue being addressed.

And more, this does not mean that the person who is hanged is accursed in the sense of not being saved. That would mean that any saved person who was hanged on a tree could not be saved. That is not the issue. What this means is that the person becomes a curse when hanged on a tree. Why?

Because sin is in all people. Anyone who is publicly displayed on a tree is dead. Death is the final penalty for sin. It is not the physical body, but the sin that is being focused on. Sin hangs on the tree and that sin is accursed of God.

Therefore, the hanging is a sign of being accursed. In leaving the body up overnight, the corpse would defile the land. Hence, Joshua complied with the precept of the law and…

^{29 (con’t)} cast it at the entrance of the gate of the city,

va’yashliku otah el petakh shaar ha’ir – “And cast it to door gate the city.” The spot where the gate of the city opened was to be blocked by the corpse of the king. The gate is the place of judgment. Access is denied or granted at that point. Placing the body there means the way is blocked.

^{29 (con’t)} and raise over it a great heap of stones that remains to this day.

It is masculine: va’yaqimu alav gal abanim gadol ad ha’yam ha’zeh – “And raised over him heap stones great until the day, the this.” Also, the word translated as “corpse” is feminine. Hence, it is speaking of the person and not the corpse.

Also, the word translated as “heap” is a different one than used earlier. That was tel, a heap of ruin. This is gal, something rolled. Hence it is stones they cast on top of him forming a round mound over him.

Who can defeat us with Christ as our Head?
We have nothing to fear as we continue on
Our sins are forgiven, placed on Him instead
He who knew no sin has taken them; they are long gone

Because of this, we have a new hope in us
The enemy cannot stand against us any longer
We have won the victory because of Jesus
Against Him, no foe can stand; He is stronger

Thank God for His wonderful workings for us
Praises to Him for all that He has done
He has restored us to Himself through Jesus
His only begotten Son

II. Pictures of Christ

The same concept is seen again in this chapter as has been seen throughout Joshua so far. It is all pointing to what God in Christ has done. It is the same process for Jews and for Gentiles, but the Joshua sermons have shown that these things will finally be realized in Israel the nation someday as well.

As for this section of the typology, it is the final account recorded before the building of the altar and writing the law upon it on Mount Gerizim, and then reading it to the people. The law is clearly the focus of what is being dealt with in this passage about Ai before that happens.

In other words, to understand what is going on in these Joshua sermons we have been seeing the process of salvation in individual passages, but they all happen at once. *Moses, the law dies. Israel accepts Christ’s fulfillment of the law. *Israel enters the Jordan (Christ); Israel is baptized into Christ’s death (Chapter 3). *Israel, signified by the stones carried to Gilgal and which are then rested there, enters its rest (Chapter 4). *Two sets of stones are set up, signifying the heavenly government of Jews and Gentiles (Chapter 4). *Israel is circumcised; Israel has put off the body of sins of the flesh / The reproach of the past is taken away when believers are circumcised by the Lord (Chapter 5). *Believers partake of Christ as their Passover (Chapter 5). *The Lord is the Leader of the people, and they are brought into “holy ground.” (Chapter 5). *Access to that holy ground is brought about by acceptance of Christ’s work (Chapter 6). *Coming out of the state of anathema (kherem) is realized through the love of Jesus (1 Corinthians 16:22) and pursuing the true gospel of Jesus Christ (Galatians 1:8, 9) (Chapter 7). And now, *Christ’s prevailing over the law is highlighted in this passage (Chapter 8). In Chapter 1, Joshua was given the charge –

“Only be strong and very courageous, that you (sg) may observe to do according to all the law which Moses My servant commanded you (sg).” Joshua 1:7

It is Joshua who is encouraged in verse 1 of this chapter with the words, “Do not be afraid, nor be dismayed.” He, typical of Jesus, is given the charge. In this case, it is to take, ha’ay, “the Ruins.” The Lord promises Joshua that it shall be given into his hand.

The name of the city is certainly given based on what took place in the account. Whatever its name was, it is now “the Ruins.” Like Ai, the Law of Moses is the obstacle barring entry into a restored relationship with God.

As Ai is said to be east of Bethel (House of God), and east is the place of exile, it is a picture of being exiled from the House of God, meaning from His presence. In verse 2, it is noted that the city is a single entity, and it is also a feminine word in Hebrew. Hence it noted “to Ai and her king” and “to Jericho and her king.” The symbolism will be explained in a bit.

The city was to be ambushed or have a “lying in wait” behind it. This consisted of a force of thirty thousand. As noted, the number thirty thousand is a multiple of thirty.

Thirty in the Bible “denotes in a higher degree the perfection of Divine order, as marking the right moment” (Bullinger). There is a divinely appointed right moment when the city, the Ruins, will be overrun. This comes from God and is well explained by Paul in Galatians 4 –

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Galatians 4:4, 5

On the other side would be another force that would seemingly flee from the city during the attack. In this, they would “tear away,” nathaq, the warriors, leaving the city defenseless. It is at that time that the right moment comes.

As for verse 9, if you remember, it is a hard verse to pin down. Either this force of thirty thousand was said to be between Bethel and Ai (the House of God and the Ruins), or it is Joshua who spent the night in that location. I would go with the latter. Either way, as Ai is east of Bethel, being between the two means east of Bethel and west of Ai.

In verse 11, the main army of Israel camped on the north side of Ai with a valley between them. The north, tsaphon, is the dark side, coming from a word signifying hidden. In the northern hemisphere, the north receives the light later and less than the south. The word used to describe the valley, gai, comes from gevah, signifying pride or exaltation.

This group is not noted as being a part of the battle. Rather, Joshua and his two forces, all picturing Jesus, engage the battle. Israel is as a spectator who will be exalted if Joshua (Jesus) prevails.

In verse 12, Joshua went with the group of five thousand and set them between Bethel and Ai, west of Ai. Five thousand is a multiple of fifty, and thus it signifies jubilee or deliverance. It … “points to deliverance and rest following on as the result of the perfect consummation of time” (Bullinger).

The battle is one that will occur according to the Divine order of the right moment (thirty thousand) and it will be one that brings about deliverance for the people (five thousand). The law is the obstacle, meaning that in Christ’s fulfillment of the law, the people will receive their deliverance.

From there, it curiously mentioned that Joshua spent the night in the midst of the valley, using a different word, emeq, or depth. That comes from amoq, it is a word that gives the sense of great depth and also to seek deeply. The BDB Lexicon includes the note to “implore (earnestly; ‘from bottom of one’s soul’).” I would suggest that this anticipates Christ’s final night before the cross where it says –

“And He was withdrawn from them about a stone’s throw, and He knelt down and prayed, ⁴² saying, ‘Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done.’ ⁴³ Then an angel appeared to Him from heaven, strengthening Him. ⁴⁴ And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground.” Luke 22:41-44

In verse 14, it noted the king of Ai coming out against Israel to an appointed place liphne ha’aravah, or “before the plain.” The word aravah is from verb arav which means to grow dark or become evening.

It is identical with the verb arav signifying to give in pledge. Therefore, typologically, this would read “at an appointed place before the pledge.” In type, the battle must be engaged at a particular time and place in order for the pledge of the Spirit to be given (Ephesians 1:13, 14).

It was at that time that Joshua and all Israel made as if they were beaten, fleeing by way of the wilderness with the army of Ai pursuing Joshua. The focus of the narrative was on him. They were just as planned, torn away from the city, leaving it totally exposed.

Jesus appeared defeated even as He was going to His cross. But the apparent defeat became the greatest of victories. It was then that the Lord told Joshua to stretch out the kidon, the javelin in his hand.

That comes from a word signifying destruction or calamity. Joshua did, and he remained with outstretched arm until the battle was complete. With the javelin stretched out, the liers in wait, the thirty thousand, entered the city and took it. The divinely perfect “right moment” had come.

The city was set on fire, the soldiers of Ai saw what had taken place, and they lost all power to continue. The strength of the law had been taken away. Paul speaks of this in 1 Corinthians 15 –

“The sting of death is sin, and the strength of sin is the law. ⁵⁷ But thanks be to God, who gives us the victory through our Lord Jesus Christ.” 1 Corinthians 15:56, 57

It is at this time that the five thousand turned. The time of jubilee and deliverance had come. With that, last week’s sermon ended and today’s began.

With the city burning and the smoke rising, the five thousand met up with the thirty thousand catching the men of Ai in the middle. At that time, the words went to the singular, “And struck them until none he left to him survivor and escapee.”

There was the enemy, and there was Israel under Joshua. Each is an entity, and he [Israel] left to him [Ai] no survivor and escapee. The victory over the people of Ai was total.

Despite this, the king of Ai was taken alive and brought to Joshua. Apart from him, it noted that every single one of the enemy fell by the mouth of the kherev, or sword. Ai has been a picture of the enemy, the one that stands against Israel, meaning the law.

It is the law that stands against grace. One cannot enter heaven by works of the law and the entire law must be fulfilled. As Jesus said to Israel –

“For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.” Matthew 5:19

As long as heaven and earth stand, the law stands. Every single precept of the law is as an enemy that must be battled against. And man will always fail in the challenge. But Christ Jesus, who is God, could fulfill it and He did. Only through His fulfillment of the law can man then receive His grace.

Jesus was able to overcome the law given at Horeb (חרב), pictured by eliminating every foe with the sword, kherev (חרב). The law is dry and harsh, but grace is a water of life. In overcoming the law (that which is dried up), the grace can be offered.

Once the soldiers were eliminated, the city itself was destroyed to the last person, totaling twelve thousand. As noted, the number is derived from 120 and 100, “a divinely appointed period of probation,” and “that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

The time of the law is a period of probation. In its fulfillment nothing is wanting and the whole cycle is complete. That it is completed was seen in verse 26 where the entire campaign against Ai is credited to Joshua – “And Joshua no did draw back his hand which he stretched in the javelin until which he had anathematized all inhabitants the Ai.”

Think of Jesus in that and remember the meaning of the word translated as “javelin.” It comes from a root signifying destruction: “And Jesus no did draw back His hand which He stretched in the destruction until which He anathematized all of the law!”

The entire law was devoted to God through the work of Christ. As for the city itself, it was seen that it is noted as a female entity “her.” The city of Ai is being equated to the law. Paul explains the symbolism in Galatians –

“Tell me, you who desire to be under the law, do you not hear the law? ²² For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. ²³ But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, ²⁴ which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— ²⁵ for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— ²⁶ but the Jerusalem above is free, which is the mother of us all.” Galatians 4:21-26

In the taking and destruction of Ai, that which destroyed Israel in Chapter 7 (when Joshua was not present with the army), is taken and destroyed. In Christ’s work, the law is ended. With that understood, it then said, “Only the livestock and the spoil [shalal] of that city Israel took as booty for themselves.”

Christ did the work, but His people share in the spoils. That is precisely reflected in Isaiah 53 where the same word is used –

Therefore I will divide Him a portion with the great,
And He shall divide the spoil with the strong, [shalal]
Because He poured out His soul unto death,
And He was numbered with the transgressors,
And He bore the sin of many,
And made intercession for the transgressors. Isaiah 53:12

With that understood, it next said that Joshua burned Ai and set her as a heap forever, a desolation to this day. Again, the credit is given to Joshua as a type of Christ. The law is so set according to Hebrews. It is annulled (Hebrews 7:18), obsolete (Hebrews 8:13), and set aside (Hebrews 10:9).

In Christ, and because of Him, the law is a desolation to this day. With that noted, it then went to the hanging of the king of Ai. Like Joshua, who is a type of Christ, and like the armies under him, also typical of Christ, so this king becomes a type of Christ. Christ is the King of the law. He and no other. And He was talah, hung on a tree, becoming a curse for us. Paul explains that in Galatians as well –

“Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’).” Galatians 3:13

The law, Horeb/Ai, is defeated but the curse of the law stands without this part of Christ’s work. The King of Ai, picturing the work of Christ, became a curse.

Sin is a moral, not a physical or ceremonial, issue. Sin infects all people. Christ became a curse under the law. He paid the final penalty for sin. Our sin, in His fulfillment and ending of the law, hung on the tree, becoming that curse of the law.

In His death, He was taken down from there and interred. The corpse of the king of Ai was taken down and it was “cast to door gate the city.” Christ is the Door. Those under law must come through him. Christ is the Judge, signified by the gate, the place of judgment.

Those under law cannot pass through. Those freed from the law can no longer be judged by the law. That was seen in our text verse today where 2 Corinthians 5:19 says that in Christ God is not imputing our sins to us. The law is how sin is reckoned. When one is in Christ, sin is no longer imputed.

The death (the dead body) of Jesus goes in two directions. It keeps those under law from entering through the Door. It keeps those no longer under law from being returned to the law. This is seen in Colossians 2:13-15 –

“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, ¹⁴ having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. ¹⁵ Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.”

The heaping up of stones over the corpse at the door of the gate of Ai pictures this. The corpse (noun fem.) of the dead king pictures the law (noun fem.) One must come through the risen Christ, Jesus, in order to find salvation. It does no good to call on a dead person. Without the resurrection, there is no hope. Paul says –

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:21

That is the first half of the equation. Christ died in fulfillment of the law, and He died bearing our sin. But He came out of that grave as well. If nothing else shows us the concept of potential atonement and actual atonement, this picture of the king of Ai buried at the door of the gate certainly does.

Christ died for all potentially, but He only died for some actually. The sin of all men was placed upon Jesus, but there is no passing His dead body and coming to the Father if He stayed in the grave. Rather, it is faith in the death, the burial, and the resurrection that brings believers all the way through.

Finally, this all occurred in Ai, east of Bethel. Access to the House of God is from the east. The meaning is obvious. Access to the House of God is only possible through the law, but that can only be accomplished through its fulfillment. As only Christ can fulfill the law, no man can enter the House of God apart from Jesus Christ.

This is the final part of the pictures from Joshua that began in Chapter 1. Each chapter has been a part of the series that is intended to reveal to us what God did for the people of the world, including the nation of Israel as a whole.

The final verses of this chapter, which we will look at next week, confirm that this is the end of this series of pictures. For now, think on everything that has been given since Chapter 1. It has been an amazing journey of typology and wonder – all pointing to the marvelous work of God in Christ.

The point of it all is that God has brought glory to Himself through the coming of Christ. He has revealed His love for the people of the world, He has demonstrated His faithfulness to His covenants, and we are shown that His word is both trustworthy and it is demanding.

When I say demanding, I mean He expects us to respond to it. The choice is ours, we can ignore it, we can misuse it, or we can rightly apply it. But there is no getting around what it says.

Let us learn the lesson of the law and place our trust and our hope in Christ’s fulfillment of it. Anything else will lead to an unhappy end. Let us trust in Christ, rest in Christ, and be confident in what God has done in and through Jesus Christ our Lord.

Closing Verse: “And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, ¹⁴ having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. ¹⁵ Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.” Colossians 2:13-15

Next Week: Joshua 8:30-35 It is what God had from the law demanded… (All that Moses Had Commanded) (17^th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Fall of Ai, Part II

Now when Joshua and all Israel saw
That the ambush had taken the city, when that caught their eye
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 without haw or hem
So Israel let none of them remain or escape; all of Ai died

But the king of Ai they took alive – ooh yah!
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
———-where death had bloomed
In the wilderness where they pursued them
And the people of Ai fell 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, every last girl and guy

So it was that all who fell that day, both men and women
———-(girl and guy)
Were twelve thousand—all the people of Ai

For Joshua did not draw back his hand
With which the spear he stretched out
Until he had utterly destroyed
All the inhabitants of Ai; it was a total rout

Only the livestock and the spoil of that city
Israel took as booty for themselves – hoorah!
According to the word of the LORD
Which He had commanded Joshua

So Joshua burned Ai and made it a heap forever – it is that way
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
———–so he did say
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.

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

²¹ 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. ²² 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. ²³ But the king of Ai they took alive, and brought him to Joshua.

²⁴ And it came to pass when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness 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. ²⁵ So it was that all who fell that day, both men and women, were twelve thousand—all the people of Ai. ²⁶ 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. ²⁷ 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. ²⁸ So Joshua burned Ai and made it a heap forever, a desolation to this day. ²⁹ 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.

Joshua 8:1-20
The Fall of Ai, Part I

The words in our verses today have some extremely complicated sections. So much so, they seem irreconcilable. John Lang, who almost always is a staunch literalist, says –

“Joshua 8:3 does not agree with Joshua 8:13, 14. Here it is said that 30,000 men are placed in the ambush; according to Joshua 8:12 they are only 5,000. Further, the 30,000 men were, according to this verse, sent out already on the evening before; in Joshua 8:13, on the contrary, the 5,000 betake themselves to their safe concealment first on the morning of the battle. These contradictory, statements taken from different sources cannot be reconciled…” John Lange

As always, the idea of “scribal error” or “different sources” is the easiest way to blow off something complicated like this. Cambridge, who almost always goes with one of those two choices, must have had a literalist make this portion of their commentary. Instead of blowing it off as an error, their commentary says –

“There is an apparent discrepancy between this statement and that in Joshua 8:10-12. But possibly (a) while 30000 were selected for the ambush, 5000 were actually employed when the decisive moment came; or (b) Joshua may have sent two distinct bodies of men, one of 30000, the other of 5000; or (c) as Bp Wordsworth suggests, on the day after the 30000 had taken up their position the 5000 may have been sent from Joshua’s own force to encourage and assure them.” Cambridge

It is great they said this, but it still doesn’t resolve the difficulties entirely. This is especially the case because what is seemingly irreconcilable is the location of the thirty thousand and the five thousand. Both are supposedly in the same area – west of Ai between Bethel and Ai. That really makes it hard to reconcile.

Text Verse: “So Solomon answered all her questions; there was nothing so difficult for the king that he could not explain it to her.” 1 Kings 10:3

I wish the Queen of Sheba had asked Solomon about this passage. That would have taken care of things for us. But, alas, there is no record of that. As for the main problem with the dilemma mentioned above, it is – as I see it – verse 9 –

“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.”

This is obviously the thirty thousand. Well, if this is so and verse 12 says, “So he took about five thousand men and set them in ambush between Bethel and Ai, on the west side of the city,” then both groups are on the same side of the city, even though the thirty thousand were supposed to be “behind the city” as is seen in verses 4 and 14.

I have a proposed solution to this which, though not accepted by the translation of the Masoretic text, is still a possible translation – though very unlikely. I would rather have “possible but unlikely” than any of the other options mentioned. I suggest that verse 9 should be divided differently and translated exactly as the Hebrew reads with my added clarifications –

“And sent them out [meaning the thirty thousand], Joshua, and they went unto the lurking place. And stayed [Joshua] between Bethel and between Ai from west. And lodged Joshua in the night the it in midst the people.”

In other words, “Joshua therefore sent them [the thirty thousand] out; and they went to lie in ambush. And they [meaning Joshua’s camp, not the thirty thousand] stayed between Bethel and Ai, on the west side of Ai, and Joshua lodged that night among the people [of the camp].

As I said, this would resolve the difficulties in the text and it is a possible, even if highly dubious, translation because the subject has changed without an identifiable change in the text. I would still prefer that to anything that is otherwise irreconcilable.

As we go through these extremely (and I mean highly extremely, plus fifty) difficult verses, try to remember this solution as it will resolve the other difficulties. Poor Sergio – I emailed him thinking that his evaluation would take about two minutes. He spent over an hour researching various texts. In the end, all he came up with is “grammatically it is possible.” Thank you, Sergio.

For now, we must get into these difficult verses. They give us more insights into the redemptive narrative. Great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today, and may His glorious name ever be praised.

I. See I Have Commanded You (verses 1-8)

Now the Lord said to Joshua: “Do not be afraid, nor be dismayed;

al tira v’al tekhat – “no be afraid, and no be dismayed.” It is the same words of Joshua 1:9 –

“Have I not commanded you? Be strong and of good courage; do not be afraid, nor be dismayed, for the Lord your God is with you wherever you go.” Joshua 1:9

If you noticed, the Lord said, “for the Lord your God is with you wherever you go.” That was obviously conditional based on what He had just said in the previous verses –

“Only be strong and very courageous, that you may observe to do according to all the law which Moses My servant commanded you; do not turn from it to the right hand or to the left, that you may prosper wherever you go. ⁸ This Book of the Law shall not depart from your mouth, but you shall meditate in it day and night, that you may observe to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.” Joshua 1:7, 8

What Moses had said, very clearly, was –

“And He will deliver their kings into your hand, and you will destroy their name from under heaven; no one shall be able to stand against you until you have destroyed them. ²⁵ You shall burn the carved images of their gods with fire; you shall not covet the silver or gold that is on them, nor take it for yourselves, lest you be snared by it; for it is an abomination to the Lord your God. ²⁶ Nor shall you bring an abomination into your house, lest you be doomed to destruction like it. You shall utterly detest it and utterly abhor it, for it is an accursed thing.” Deuteronomy 7:24-26

&
“So none of the accursed things shall remain in your hand, that the Lord may turn from the fierceness of His anger and show you mercy, have compassion on you and multiply you, just as He swore to your fathers, ¹⁸ because you have listened to the voice of the Lord your God, to keep all His commandments which I command you today, to do what is right in the eyes of the Lord your God.” Deuteronomy 13:17, 18

The collective nature of Israel was highlighted in the offense committed by Achan. With him now removed, the Lord has returned to Joshua, and by extension, to all the people. Therefore…

^{1 (con’t)} take all the people of war with you, and arise, go up to Ai.

The words kal am ha’milkhamah, or “all people the war,” appear to mean all of the warriors of Israel at this point. If so, all of the soldiers were to leave the main camp at Gilgal and head to the location of Ai. However, the coming verses show that during the battle the men of war will be divided into smaller forces as well.

If all the soldiers went, as the text indicates, it would be for them to see the battle progress and learn tactics. But more, it would be a response to what was said in the previous chapter –

“Now Joshua sent men from Jericho to Ai, which is beside Beth Aven, on the east side of Bethel, and spoke to them, saying, ‘Go up and spy out the country.” So the men went up and spied out Ai. ³ And they returned to Joshua and said to him, “Do not let all the people go up, but let about two or three thousand men go up and attack Ai. Do not weary all the people there, for the people of Ai are few.’” Joshua 7:2, 3

There was no note of consulting the Lord in that passage. Joshua merely accepted the words of the men who reconnoitered and sent a small force in. Now, the Lord has spoken, and His words contrast those of the men who reported to Joshua.

The habit of not consulting the Lord will again surface in the next chapter over an issue of great importance. At this time, the Lord says to send all the men of war, and so we can assume that they all went, even if they all did not engage in battle.

^{1 (con’t)} See, I have given into your hand the king of Ai, his people, his city, and his land.

As was seen in the previous chapter, the name of the city is always prefixed by a definite article: ha’Ai or “the Ai,” meaning “the Ruins.” This location is going to be given wholly into the hand of Joshua, and its name will be a permanent testament to its state.

Remembering that it is east of Bethel, or “House of God,” it helps us to remember the typology. East is the place of exile and enmity with God. That will, someday, be a place of ruin forever and all that belonged to it will be given into the hands of the Lord.

² And you shall do to Ai and its king as you did to Jericho and its king.

Just for precision, the words more closely say “to Ai and her king” and “to Jericho and her king.” The sense isn’t changed, but the city is treated as a single entity, like the mother of a family. This idea is fully expressed in 2 Samuel 20 –

“I am among the peaceable and faithful in Israel. You seek to destroy a city and a mother in Israel. Why would you swallow up the inheritance of the Lord?” 2 Samuel 20:19

The king is the leader of it. As such, the meaning is that every living person was to be kherem or anathematized. None were to be spared…

^2 (con’t) Only its spoil and its cattle you shall take as booty for yourselves.

Simply for consistency, it should continue to read in the feminine: raq shelalah u-b’hemtah tabozu lakhem – “Only, her spoil and her cattle you (pl.) shall plunder to you (pl.).” The spoil of the mother city Ai, unlike Jericho which was as firstfruits to the Lord of all that was in Canaan, was to be taken by the people.

^2 (con’t) Lay an ambush for the city behind it.”

sim lekha orev la’ir me’akharekha – “Set to you a lying in wait to the city from behind her.” The verb arav signifies to lie in wait. As such, it is generally translated as “ambush,” but that can be a noun or a verb depending on its use. The idea is that there is to be a contingent actively set, lying in wait, for the right time to attack.

Amazingly, there are those that question the appropriateness of this order, as if an ambush is an illegitimate form of taking a city. First, it is the Lord who issues the order as much for future instruction as for anything else. Employing appropriate battle tactics to win a war is something that must be learned.

But more, the very fact that the city is to be taken and all in it are to be put to death means that the manner in which it is taken is completely irrelevant. The saving of lives in battle is as much of a rule as is the destruction of the enemy. For the enemy, dead is dead, regardless of how it comes about. There is nothing deceitful or wrong with the instruction given.

³ So Joshua arose, and all the people of war, to go up against Ai;

In immediate obedience to the Lord’s word, as has been seen in the command/obedience pattern thus far, Joshua mustered the army for battle against Ai.

^3 (con’t) and Joshua chose thirty thousand mighty men of valor and sent them away by night.

The number is given, the state of them is provided, and the time that the order is made is specified.

The number thirty thousand is simply a multiple of thirty. Thirty in the Bible “denotes in a higher degree the perfection of Divine order, as marking the right moment” (Bullinger).

Joshua has determined that a particular sized force of mighty men of valor were to be used for a particular task. This was done stealthily by night. Further…

⁴ And he commanded them, saying: “Behold, you shall lie in ambush against the city, behind the city.

reu atem or’vim la’ir me’akhare ha’ir – “Behold, you liers in wait to city from behind the city.” This is the set directive. The thirty thousand are to lie in wait facing the city but behind it. And more…

^4 (con’t) Do not go very far from the city, but all of you be ready.

This is the force that will have a main and pivotal role in what transpires, and so they are to remain near and prepared. Being near, they will be able to see the sign that Joshua will give to begin their part of the battle. With that, Joshua tells them the rest of the plans.

⁵ Then I and all the people who are with me will approach the city;

Joshua notes that he will be a part of the attacking force. He is the one to lead it, and he will be the one to give the signal at the command of the Lord and at the appropriate time, as is indicated in verse 18.

^5 (con’t) and it will come about, when they come out against us as at the first, that we shall flee before them.

The expectation is that those in the city will see the contingent with Joshua, they will feel confident in the outcome, and they will engage just as they previously did. When they do, they will see the same reaction as before and will assume they can beat the attackers all the way back to Destruction as happened in the first battle…

⁶ For they will come out after us till we have drawn them from the city,

The word translated as “drawn” is a forceful word, nathaq, signifying to tear away or break off. It was used in Joshua 4:18 when the priests lifted (tore away) their feet from the riverbed after standing in it while the people crossed over.

As for this account, this is the obvious thing to do. The inhabitants would leave the city in order to engage far enough away from it so that it would not be under siege. Once out, they would also assume that the results would be the same as with the first battle…

^6 (con’t) for they will say, ‘They are fleeing before us as at the first.’

The words “They are” are inserted, and they are not correct. Joshua is speaking as if he were from Ai. It says: nasim l’phanenu ka’asher ba’rishonah – “They flee before us as which in the first.” The inhabitants will assume that Israel will cowardly flee before them, just as they had previously. Therefore, Joshua will allow them to believe exactly this…

^6 (con’t) Therefore we will flee before them.

v’nasu liph’nehem – “And we flee to their face.” It will be exactly as they expect. When that happens, Ai will think they have the same result that they previously had. When they do…

⁷ Then you shall rise from the ambush and seize the city,

The thirty thousand who are set to lie in wait are the ones to come against the city itself. The word “seize” is not the intent. The word means to dispossess or disinherit. They will disinherit the city, taking it away from those who live there. And the reason is…

^7 (con’t) for the Lord your God will deliver it into your hand.

u-n’thanah Yehovah elohekhem b’yadkhem – “and will give it, Yehovah your God, in your hand.” The matter is resolved. There will be no question that when they go to dispossess it, it will be dispossessed.

⁸ And it will be, when you have taken the city, that you shall set the city on fire

It more precisely reads, “according to your taking the city.” It specifically says in verse 27 that the spoil of the city was taken as booty. The number of men that would pour into such a small city would be able to slay, plunder, and take very quickly. A smaller force of five thousand could not do so.

Once the city was plundered it was set on fire. It could even be that a large, smoky fire was lit to show that the city was taken. From there, it was plundered, and finally, it was completely burnt after being plundered…

^8 (con’t) According to the commandment of the Lord you shall do. See, I have commanded you.”

The words are in accord with verse 2 which the Lord commanded to Joshua. Now he repeats them as a command to the men who are to act in accord with that word.

We are ready for battle, so let us begin
Nothing can thwart us from the victory ahead
Surely in Christ, we shall win
Because for us, the Lord’s blood was shed 

In Him is the victory, once and for all
In Him is the glory that lies ahead
He has recovered everything lost at the fall
Because for us, the Lord’s blood was shed

Let us go forth unto victory today
Never worrying about the battles ahead
Christ, the Lord has paved heaven’s way
Because for us, the Lord’s blood was shed

II. A Valley Lay Between Them and Ai (verses 9-14)

⁹ Joshua therefore sent them out; and they went to lie in ambush, and stayed between Bethel and Ai, on the west side of Ai;

In these words, a new word to Scripture is seen, maarav. It is the noun form of arav already seen in this chapter. It is the place of lying in wait, a lurking place. He directed this larger contingent to go to the place where they will lie in wait which is on the west side of Ai. As Ai is east of Bethel, it is then between Bethel and Ai.

This is the verse I mentioned in the opening comments that my translation may solve the dilemma that scholars have faced. I would hope it is correct. If so, then the whole narrative makes a lot more sense. If not, the text is extremely hard to pin down.

If my thought is right, there should be a period after “ambush,” and then the subject, “Joshua,” would again be the subject of the next clause, “And [Joshua] stayed between Bethel and Ai, on the west side of it.” As such, the word “but” in the next clause would be an incorrect translation…

^9 (con’t) but Joshua lodged that night among the people.

va’yalen Yehoshua ba’laylah ha’hu b’tok ha’am – “And lodged Joshua in the night the it in midst the people.” Joshua stayed with the main body of people while those set to lie in wait went out to the lurking place. This larger body is currently between Bethel and Ai. That is, if my proposal is correct…

¹⁰ Then Joshua rose up early in the morning

va’yashkem Yehoshua ba’boqer – “And rose early Joshua in the morning. This is now the fourth and final time that these exact words are repeated in Joshua. The first time was to cross the Jordan (3:1), the next was to circle Jericho for the battle (6:12), the third was to determine who had violated the law of anathema (7:16), and now it is to prepare for the battle and taking of Ai.

^{10 (con’t)} and mustered the people, and went up, he and the elders of Israel, before the people to Ai.

As it is the morning, the camp is readied for the battle. It literally says, he “visited” the people, meaning he reviewed the ranks, ensured all was ready, and so on. After that was accomplished, and with the leaders accompanying him, they went before the rest of the army to Ai. From there…

¹¹ And all the people of war who were with him went up and drew near;

This is certainly the main army of Israel mentioned in verse 3, saying “and all people the war.” Here, it says, “and all the people the war who with him.” It is this force that is drawing near to Ai…

^{11 (con’t)} and they came before the city and camped on the north side of Ai. Now a valley lay between them and Ai.

The main force camps on the north side of the city with a gai (a valley) between them and the city. The word indicates a gorge, coming from the word gevah, pride. That is because the sides are lifted up, being exalted above what lies between them. Now encamped there, it next says…

¹² So he took about five thousand men and set them in ambush between Bethel and Ai, on the west side of the city.

Those who feel the numbers in verse 3 are in error say this is the same force as verse 3, but instead of being thirty thousand, they say it is actually only five thousand. But even the Greek translation says there are two forces, one of thirty thousand and one of five thousand. There are certainly two separate forces being described.

The number five thousand is a multiple of fifty. And so, it signifies “jubilee or deliverance. It … points to deliverance and rest following on as the result of the perfect consummation of time” (Bullinger).

The smaller force is the force intended to draw out the inhabitants of the city. These are set orev ben beith’el u-ben ha’Ai, or “liers in wait between Bethel and between the Ai” which is on the west side of Ai.

¹³ And when they had set the people, all the army that was on the north of the city,

va’yasimu ha’am eth kal ha’makhaneh asher mits’phon la’ir – “And set the people, all the camp which from north the city.” In other words, they are on the other side of the valley mentioned in verse 11 which is to the north of the city. This is where they have encamped.

^{13 (con’t)} and its rear guard on the west of the city,

Most translations either say “rear guard,” or “the ambush.” But that is not what it says: v’eth aqevo mi’yam la’ir – “and his heel from west to the city.” The meaning is that the ending of the encampment (his heel) reached all the way to the west end of the city, across the valley.

The Douay-Rheims gives a good sense of this with, “so that the last of that multitude reached to the west side of the city.” With them there…

^{13 (con’t)} Joshua went that night into the midst of the valley.

It is a different word for “valley” here: va’yelek Yehoshua ba’laylah ha’hu b’tok ha’emeq – “and went Joshua in the night the that in midst the depth.” The word is the same used in Joshua 7:26 when referring to the valley of Achor. It is a deep valley. Joshua has gone to an area further away in order to draw the warriors of the city out, luring them into the trap.

¹⁴ 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,

This must be that they went out of the city to the west. That will be seen in the next verse where Joshua acts as if they are beaten before these men. It was said in verse 12 that these men were set lying in wait between Bethel and Ai. It is those that the warriors of Ai will chase. But first, in rising and going out it says…

^{14 (con’t)} he and all his people, at an appointed place before the plain.

What this means is that Israel is opposite the valley. They have sent out a force as a ruse for battle with a larger force than before. This was done in the sight of the king and men of Ai and so they think, “Now we have these guys, and we’ll easily wipe them out just as before.”

Therefore, he and his army went to a place they knew they could defeat the force liphne ha’aravah, or “before the plain.” The word aravah is from the verb arav which means to grow dark or become evening. This is identical with the verb arav signifying to give in pledge. Therefore, typologically, this would read “at an appointed place before the pledge.”

While the king is meeting at this spot, he doesn’t realize that the true intentions of Joshua have been hidden…

^{14 (con’t)} But he did not know that there was an ambush against him behind the city.

v’hu lo yada ki orev lo m’akhare ha’ir – “and he no knew that liers in wait to him from behind the city.” This is now referring to the thirty thousand mentioned all the way back in verses 3 and 4. They were told to wait m’akhare ha’ir, “from behind the city.” Those same words are again mentioned now.

In Chapter 7, it said the city had a gate, singular. As Israel is encamped north, and the five thousand began from between Bethel and Ai, meaning west, I would assume the gate faced in one of those two directions and those in ambush would have been either to the east or south of the city.

Wherever they were located, it is “behind” the city as clearly indicated in the text. With them carefully hidden there and ready to pounce, Joshua begins his feint…

Who can defeat us with Christ as our Head?
We have nothing to fear as we continue on
Our sins are forgiven, placed on Him instead
He who knew no sin has taken them; they are long gone

Because of this, we have a new hope in us
The enemy cannot stand against us any longer
We have won the victory because of Jesus
Against Him, no foe can stand; He is stronger

Thank God for His wonderful workings for us
Praises to Him for all that He has done
He has restored us to Himself through Jesus
His only begotten Son

III. The Smoke of the City Ascended (verses 15-20)

¹⁵ And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness.

The words “made as if” have to be inferred: va’yinag’u Yehoshua v’kal Yisrael liphnehem – “and were stricken Joshua and all Israel before their faces.” It is as if they truly were stricken and so these five thousand took off on the way to the wilderness. And as before…

¹⁶ So all the people who were in Ai were called together to pursue them.

More precisely, it reads, “And were called all the people who in the city to pursue after them.” Every able-bodied man was called to join in the rout of Israel. This would add safety through numbers and also bring the battle to a close more quickly. With all of them now out of the city…

^{16 (con’t)}And they pursued Joshua and were drawn away from the city.

Rather than “them” of the previous sentence, the focus is on Joshua. He is the leader and so he is the focus of the attention at this time.

Also, the same word used in verse 6, nathaq, is used again. Just as Joshua said would be the case, they were torn away from the city. They lost their stronghold because of it. Therefore…

¹⁷ 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.

The city had a gate that could be shut, but without men guarding it, there would be little to stop an onslaught of battle-readied warriors. But notice that it is not just those of Ai, but those of Bethel, that went out after them.

The distance between the two cities was not great. Depending on the city identified as Ai, it could be between 1.5 and 3 miles. This verse would also explain the death of the King of Bethel recorded in Joshua 12:16.

There is no record of Bethel being overthrown until Judges 1. So the king must have joined with the men of his city in this battle and been killed. With the cities emptied and pursing Joshua, it says…

¹⁸ 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.”

There is a new word here, kidon, or “javelin.” It says: neteh ba’kidon asher b’yad’kha – “stretch out in the javelin which in your hand.” It is probably a smaller spear that is used for thrusting. 1 Samuel 17 shows that it was worn between the soldiers’ shoulders, probably on the back. It could easily be grabbed in times of need. The word comes itself from the same as kid, signifying destruction, calamity, and so on.

Joshua was told to stretch it out somewhat like when Moses stood with the rod of God during the battle against Amalek in Exodus 17. It was to be a sign that the victory was assured.

^{18 (con’t)} And Joshua stretched out the spear that was in his hand toward the city.

Again, we see the command/obedience to the command format of Joshua. What the Lord says, Joshua performs. He stretched out the javelin toward the city, and he will continue to do this until verse 26, which says –

^“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.”

It is probable that at this exact moment the retreating army would have come to a full stop in order to engage the enemy in battle. While this was going on, just at the sign of the javelin being held out, it says…

¹⁹ So those in ambush arose quickly out of their place;

v’ha’orev qam meherah mim’qomo – “And the liers in wait arose quickly from their place.” This is why they were told in verse 4, “Do not go very far from the city, but all of you be ready.” They were to be as close as possible to the city in order to be able to take it before those chasing them could turn back in hopes of an attack.

^{19 (con’t)} they ran as soon as he had stretched out his hand,

va’yarusu kintot yado – “and they ran according to the stretching out his hand.” One can almost see it. Joshua stops, turns toward the city, raises his hand, and the people come flooding forward like a wave. With that in mind, the next words are filled with excitement…

^{19 (con’t)} and they entered the city and took it, and hurried to set the city on fire.

It is one short and precise clause after another: va’yavou ha’ir va’yilk’duha vay’maharu va’yashitu eth ha’ir ba’esh – “And enter, and took it, and hastened, and burn the city in the fire.” The very wording makes the process seem like one quick action after another with nothing stopping the process once it started.

As noted, there was some sort of large fire set, but the entire city is not yet burned down. Before it is, the spoil will be taken along with any animals. Only then will it be fully burned to the ground.

²⁰ And when the men of Ai looked behind them,

The words of this verse are as exciting and brief as the previous verse: va’yiphnu anshe ha’Ai akharekhem – “And turned men the Ai after them.” The sudden realization of what was transpiring must have been overwhelming. All of their families, all of their possessions, and all of their anticipations were suddenly gone from them…

^{20 (con’t)} they saw, and behold, the smoke of the city ascended to heaven.

va’yiru v’hineh alah ashan ha’ir ha’shamaymah – “and see, behold, ascended smoke the city the heavens.” Not only was the city captured from them, but it was also literally being consumed while they looked. Even if by a miracle they could prevail over the sudden ambush, there would be nothing to return to. As such…

^{20 (con’t)} So they had no power to flee this way or that way,

v’lo hayah ba’hem yadayim lanus henah v’henah – “and no was in them hand to flee hither and hither. Here, the hand signifies power. In saying “no hand” it means they were simply drained. In other words, they were suddenly left without any will in them at all to even move. They just stood there aghast at what had befallen them. At the same time…

*^20 (fin) and the people who had fled to the wilderness turned back on the pursuers.

Instead of being many (pl.) as before, the people who had been pursuing Israel are now turned into one force: v’ha’am ha’nas ha’midbar nehpak el ha’rodeph – “And the people, the fleers the wilderness turned unto the pursuer (sg.).”

In other words, all of those who had pretended to be fleeing from the enemy simply turned and flooded over them as a single entity.

This is a good place to finish the verses. The tables have been turned on Ai and their destruction is at hand. But none of this would have been necessary if Israel had been obedient to the word set before them. When Achan transgressed, it was a corporate failing that cost the nation.

Likewise, when Israel was exiled, it was as a nation. In their exile, they were treated as a nation, even though they were dispersed throughout the entire world. The calamities of the law continued to fall on them throughout the years, wherever they were.

Today, Israel is still facing this same national state wherever they are. The people that hate the Jews in Israel pretty much also hate the Jews in the US. And even when Jews attempt to side against one another, they are still considered as Jews.

The only hope for them individually is to come to Christ, and the only hope for them as a nation is to come to Christ. They have a collective burden set upon them. But that doesn’t mean we don’t have a burden on us. If we are not in Christ, we most certainly do.

We have the burden of sin that stands over the collective body of humanity. None are exempt from this, and the only thing we can do to be freed from it is to come to Christ. Someday, Israel will do this, and someday all the remaining people of the world will be joined as one to this commonwealth.

For those who are not, there is only one fate. For Jew or Gentile, that is a total separation from God. The way to avoid this is to call on Christ. The lesson of Israel is a lesson for us. Israel will prevail over Ai, and in Christ, we will prevail over the ruins of humanity. They will be swept away. A better day lies ahead for those who call on Christ, so I would implore you to do that today.

Closing Verse: “Yet in all these things we are more than conquerors through Him who loved us. ³⁸ For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, ³⁹ nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Romans 8:37-39

Next Week: Joshua 8:21-29 The enemy thinks they can win but they will die, it is true… (The Fall of Ai, Part II) (16^th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Fall of Ai, Part I

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. To them you can say “Bye bye”

And you shall do to Ai and its king
As you did to Jericho and its king, as I submit
Only its spoil and its cattle you shall take as booty for yourselves
Lay an ambush for the city behind it

So Joshua arose, and all the people of war
To go up against Ai to fight
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, so hold steady
Behind the city
Do not go very far, 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, it’ll look like a rout

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; it won’t look pretty

Then you shall rise from the ambush and seize the city
———-so you are to understand
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, so you shall do
According to the commandment of the LORD
See, I have commanded you”

Joshua therefore sent them out
And they went to lie in ambush, yes, out of sight
And stayed between Bethel and Ai, on the west side of Ai
But Joshua lodged among the people that night

Then Joshua rose up early in the morning and mustered
———-the people, by and by
And went up, he and the elders of Israel, before the people to Ai

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 between them and Ai lay a valley so pretty

So he took about five thousand men and set them in ambush
———-hard men and gritty
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 city’s west side
Joshua went that night into the midst of the valley so pretty

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; no one did tattle

And Joshua and all Israel made as if they were beaten before them
———-a great mess
And fled by the way of the wilderness

So all the people who were in Ai
Were called together to pursue them, soldiers hard and gritty
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, ‘cause things
———-were looking swell

Then the LORD said to Joshua
“Stretch out the spear that is in your hand toward Ai, show no pity
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 just as planned

And when the men of Ai looked behind them
They saw, and behold, the smoke of the city ascended to heaven
———-from the attack
So they had no power to flee this way or that way
And the people who had fled to the wilderness, on the pursuers
———-they turned back

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

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. ² 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.”

³ 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. ⁴ 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. ⁵ 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. ⁶ 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. ⁷ Then you shall rise from the ambush and seize the city, for the Lord your God will deliver it into your hand. ⁸ 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.”

⁹ 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. ¹⁰ 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. ¹¹ 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. ¹² So he took about five thousand men and set them in ambush between Bethel and Ai, on the west side of the city. ¹³ 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.

¹⁴ 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. ¹⁵ And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. ¹⁶ 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. ¹⁷ 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.

¹⁸ 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. ¹⁹ 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. ²⁰ 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.

 

Joshua 7:16-26
The Valley of Achor, Part II

A lot is going on in the Bible. Unusual patterns go on and on and on (and on). One of the great patterns that is evident once it is explained is that the first twenty-eight books have matching patterns and parallels to the twenty-eight chapters of Matthew.

Some patterns are types, some are numbers, some are word patterns. For example, Matthew 1:1 begins with, “The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham.”  This is a direct link to Genesis 22:18, “In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.”

Also, in Genesis 37, Joseph has a messianic dream. Likewise, in Matthew 1:20, Joseph has a dream about the coming Messiah.

In the second book of the Bible, we find in Exodus 4:22, 23 it says, “Then you shall say to Pharaoh, ‘Thus says the Lord: “Israel is My son, My firstborn. ²³ So I say to you, let My son go that he may serve Me. But if you refuse to let him go, indeed I will kill your son, your firstborn.’”

In Matthew 2:15, we see the following link to Exodus: “And so was fulfilled what the Lord had said through the prophet, ‘Out of Egypt I called My Son.’” In one instance is the firstborn son, Israel, and in the other, God’s only begotten Son, Jesus our Lord.

A great one is found in Daniel (27^th book) and Matthew 27. Daniel 6:17 says, “Then a stone was brought and laid on the mouth of the den, and the king sealed it with his own signet ring and with the signets of his lords, that the purpose concerning Daniel might not be changed.”  Likewise, Matthew 27:66 says, “So they went and made the tomb secure, sealing the stone and setting the guard.”

Again in Daniel 9:2, it says, “in the first year of his reign I, Daniel, understood by the books the number of the years specified by the word of the Lord through Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.”

Matthew 27:9 says, “Then was fulfilled what was spoken by Jeremiah the prophet.” Notice the intricacy where Jeremiah is quoted in Daniel (27)9 and Matthew 27:9.

Text Verse: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. ¹⁶ For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. ¹⁷ And the world is passing away, and the lust of it; but he who does the will of God abides forever.” 1 John 2:15-17

John speaks about the lust of the flesh, the lust of the eyes, and the pride of life. These things can only lead us down the wrong path. That is where Achan has gone, and it will cost him.

The patterns between the first 28 Old Testament books and the Matthew chapters I mentioned above go throughout twenty-eight of both. And there are similar patterns like this in other books of the Bible as well. As for Joshua (the sixth book) and Matthew 6, the pattern is seen in our verses today.

Joshua especially highlights the silver in what was taken by Achan. It does this twice and in a most curious way. Here is the pattern along with its counterpart in Matthew.

Joshua (6th book) 7:21 says, “When I saw among the spoils a beautiful Babylonian garment, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, I coveted them and took them. And there they are, hidden in the earth in the midst of my tent, with the silver under it.”

Now in Matthew 6:21, it says, “For where your treasure is, there your heart will be also.” Also, notice the parallel in the number where both are found in verse 21 – 6 (book) 21 (verse) & 6:21.

As I said, these patterns go on and on in the Bible. There are too many and they are too precise to simply be flukes. Rather, they are purposeful hints about what is going on in the word, leading to even further insights for us to know and to then find our confidence in this precious word.

For now, knowing these patterns exist, with a part of them in today’s verses, let us proceed into the passage. Great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Valley of Achor (verses 16-26)

¹⁶ So Joshua rose early in the morning

va’yishkem Yehoshua ba’boqer – “And rose early Joshua in the morning.” These exact same words were seen in Joshua 3:1 when the people were setting out from Acacia Grove (Shittim) prior to crossing the Jordan. They were again seen in Joshua 6:12 when the armies set out to march around Jericho.

In other words, the very note concerning Joshua rising early in the morning tells us that a great and important event lies ahead, highlighted by the words. With that noted, it says…

^{16 (con’t)} and brought Israel by their tribes,

It is masculine singular: va’yaqrev eth Yis’rael lish’vatav – “And brought near Israel to his tribes. The only other time the word shevet, or “tribe,” is formed this way is in Numbers 24:2 when Balaam looked out over all of Israel encamped in the valley below and blessed them –

“And raised Balaam his eyes and saw Israel encamped to his tribes (lish’vatav).”

In other words, as has already been seen, there is a corporate guilt upon Israel. It is as if Israel and his sons are sitting there at the moment, being judged for the anathema among them. That must be identified, singled out, and removed or the corporate guilt will remain. And so, the matter begins…

^{16 (con’t)} and the tribe of Judah was taken.

The first identification. As noted last week, the manner in which this identification took place is not what is important. Rather, the focus is on the fact that the Lord already knows who the offender is, and there is a process by which the man will be singled out. From the tribes of Israel, Judah is taken. From there…

¹⁷ He brought the clan of Judah,

Much is written about these words –va’yaqrev eth mishpakhath Yehudah – “And brought near family Judah.” Keil says, “we should expect ‘the tribe’ (shebet) or ‘the families’ (mishpachoth) of Judah, instead of ‘the family.’” And that would normally be true.

But just as the text identifies the tribes with Israel the man (“to his tribes”), so it now identifies Judah according to “family.” It is, again, as if Judah is sitting right there being judged for what has occurred within his family. Next…

^{17 (con’t)} and he took the family of the Zarhites;

The second identification. Again, it is singular: va’yilkod eth mishpakhath ha’zarkhi – “And he took family the Zarhite.” One family of the family of Judah is taken. It is the family of the Zarhite. Everything is being precisely identified, one unit at a time, demonstrating that the Lord is fully aware of the offender and is closing in on him. Next…

^{17 (con’t)} and he brought the family of the Zarhites man by man,

When the Zarhite family is identified, it then says that the identification goes la’gevarim, or “to the man.” By this time, the offender must be beside himself, knowing full well that he is known. And yet, he does not come forward, but still waits…

^{17 (con’t)} and Zabdi was taken.

The third identification. The man of the Zarhite family who is singled out is Zabdi who obviously had his own sons, and it is obvious that more than one son went into battle, or else this next step would be superfluous…

¹⁸ Then he brought his household man by man,

This would be the household of Zabdi being brought forward “to the man.” It is a methodical process of eliminating the guiltless and identifying the guilty. This would be needed because it could have, until this point, been two brothers if they both went into the battle. Therefore, it is right to not just assume only one man was guilty…

^{18 (con’t)} and Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.

The fourth identification. It is now repeated in reverse to ensure that he is carefully pinpointed. It is he alone who has done it and none other. Therefore, the leader next speaks to him…

¹⁹ Now Joshua said to Achan, “My son, I beg you, give glory to the Lord God of Israel,

More precisely, it reads: beni sim na khavod l’Yehovah elohe Yis’rael – “My son, set, I pray, glory to Yehovah, God of Israel.” In saying, “My son,” you can feel the bond Joshua feels with the person despite what has transpired. A sense of pity can be interpreted from the words.

Achan is being asked to set (sim) before the Lord the glory that He is due, as if it is a guilt offering. Unfortunately, by doing so, he is placing himself as that guilt offering on behalf of the congregation…

^{19 (con’t)} and make confession to Him,

v’ten lo todah – “And give to Him thanks.” The word todah comes from the word yadah – or “to throw out” with the yad, or hand. Thus, it signifies “to extend the hand” as if in adoration. One can think of a choir of worshippers raising their hands to the Lord.

Joshua is basically telling him to set himself before the Lord and to raise his hands in thanksgiving to Him. It may seem odd, but when one considers that the entire congregation stands before the Lord as anathema, Achan’s acknowledging his guilt is to give back to Israel their status as being no longer anathema.

^{19 (con’t)} and tell me now what you have done; do not hide it from me.”

This sounds like any father that has ever caught his child doing something wrong. As in such a case, Joshua conveys the same basic idea in two different ways: declare/do not hide. The word nagad means to make conspicuous or literally “to front.” The word kakhad means to secret away or conceal. This is what is expected, and this is what he will now receive…

²⁰ And Achan answered Joshua and said, “Indeed I have sinned against the Lord God of Israel,

The words are emphatic and filled with a sense of superlative guilt: am’nah anoki khatati l’Yehovah elohe Yis’rael – “Truly, I, I have sinned to Yehovah, God of Israel.”

He emphatically pronounces that it was he who had done it and he acknowledges it as sin which was “to Yehovah.” It is not unlike David’s words in the 51^st Psalm, where he said, l’kha l’badekha khatati – “To you, to you alone, I have sinned.”

Though this is true, the congregation stood guilty collectively for what he had done. As such, he must pay the penalty for their guilt to be removed. Achan also uses a word, omnah, or truly, found only one other time in Scripture. In Genesis 20 when Abraham confessed to Abimelech that Sarah was actually his sister, he used this same word. Next, Achan again speaks emphatically…

^{20 (con’t)} and this is what I have done:

v’khazoth v’khazoth asiti – “and according to this, and according to this, I have done.” Of his words, Adam Clarke says, “This seems a very honest and hearty confession, and there is hope that this poor culprit escaped perdition.” That may be so, but he won’t escape temporal judgment, even if his soul is saved. For now, he says…

²¹ When I saw among the spoils a beautiful Babylonian garment,

The first failing: va’ereh ba’salal adereth shinar akhat tovah – “And I saw in the spoil garment Shinar, one beautiful.” His eyes alighted upon a garment of Shinar, meaning the plain noted in Genesis 11 where the tower of Babel was built. The meaning of the name is wholly speculative and can come from one of several possible roots.

Scholars highlight the fact that the garments from this area were particularly beautiful, skillfully made, and highly ornamented. The word used, addereth, comes from addir, or majestic. We can only speculate, but it may have been the king’s robe, or it may have been used in the temple of an idol. Next, he took…

^{21 (con’t)} two hundred shekels of silver,

This would be two hundred by weight, not necessarily two hundred coins. As such, we could estimate it at a bit more than five pounds of silver. As of sermon typing day, this was worth about $1375 in standard ounces, not troy ounces. The main thing to consider in this is the weight.

As the narrative gives it to us, we need to determine what it signifies. Bullinger says the number two hundred signifies insufficiency. Next…

^{21 (con’t)} and a wedge of gold weighing fifty shekels,

ul’shon zahav ekhad khamishim sh’qalim mish’qalo – “and tongue gold one fifty shekels his weight.” The gold was in the shape of a tongue or wedge. It would be about 1.26 pounds, and so the value of this as of sermon typing day was about $31,378. Again, this is in standard ounces.

The number fifty must be considered. It “is the number of jubilee or deliverance.” Bullinger says it is the issue of 7 x 7, and points to deliverance and rest following on as the result of the perfect consummation of time. With that noted, Achan next says…

^{21 (con’t)} I coveted them

The second failing: va’ekh’m’dem – And desired them. It is the same word, khamad, used concerning the tree in the garden, (it was desirable to make one wise). It was used in the Tenth Commandment where it is translated as “covet.” It was also used in Deuteronomy 7:25 –

“You shall burn the carved images of their gods with fire; you shall not covet the silver or gold that is on them, nor take it for yourselves, lest you be snared by it; for it is an abomination to the Lord your God.”

^{21 (con’t)} and took them.

The third failing: va’eqakhem – “and took them.” Achan took the same path, using the same words, that brought about the fall in the first place. The woman saw (raah), she desired (khamad), and she took (laqakh). Then she passed it on to the man. It is also what James especially warns against –

“But each one is tempted when he is drawn away by his own desires and enticed. ¹⁵ Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.” James 1:14, 15

^{21 (con’t)} And there they are, hidden in the earth in the midst of my tent, with the silver under it.”

The words are spoken very precisely: v’hinam t’munim ba’arets b’tok ha’aholi v’ha’keseph takh’teha – “And behold them, hidden in the earth, in midst the my tent, and the silver under it.” Scholars say things like, “The mantle would naturally be placed uppermost, and be used to cover up the others” (Barnes).

But that does not explain the precise wording at all, especially singling out the silver. Nevertheless, the admission is made…

²² So Joshua sent messengers, and they ran to the tent;

va’yishlakh Yehoshua mal’akhim va’yarutsu ha’ohelah – “And sent Joshua messengers, and they run the tent.” The word “messengers” is the same word often translated as “angels.” It is one who is dispatched to perform a duty. And they find…

^{22 (con’t)} and there it was, hidden in his tent, with the silver under it.

The Hebrew is briefer: v’hineh t’munah b’aholo v’ha’keseph takh’teha – “And behold! Hidden in his tent. And the silver under it.” Again as with the previous verse, the silver is singled out. The other two items are not even named, but must be inferred.

²³ And they took them from the midst of the tent, brought them to Joshua and to all the children of Israel, and laid them out before the Lord.

The idea here is that of guilt. The anathema is taken from the guilty party and brought to the leader of the people. He bore the guilt because he bore the responsibility for his people. It was brought to all the sons of Israel, surely meaning the elders who represent them, because the congregation bore the collective guilt.

And next, the Hebrew reads va’yatsiqum liph’ne Yehovah – “and poured them out before Yehovah.” One can imagine a blanket laid out and the contents of the anathema being poured out onto it revealing the guilt with the drop of each item.

What should have either been burned, ascending to the Lord as an offering, or what should have been brought into the treasury of the Lord, and which was now no longer acceptable in that capacity, lay exposed to the sight of all.

²⁴ Then Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the garment, the wedge of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent, and all that he had,

Here it calls him “the son of Zerah.” That is an acceptable Hebraism where “son” can mean any descendant. He is Zerah’s great-grandson.

In the Hebrew, Joshua is highlighted as the main figure. Israel is mentioned at the end of the action – “And took Joshua Achan son of Zerah, and the silver, and the garment, and tongue the gold, and his sons, and his daughters, and his ox, and his donkey, and his flock, and his tent, and all that he had – and all Israel with him. The joint nature of the matter is mentioned only next…

^{24 (con’t)} and they brought them to the Valley of Achor.

It more correctly reads, “and they took them up to the Valley of Achor.” This place, emeq akhor, is mentioned again in Joshua 15, Isaiah 65:10, and Hosea 2:15. The word emeq signifies a deep place, coming from amoq, meaning to be deep or to make deep.

The word akhor comes from the verb akhar, or trouble. Thus, it means “Trouble,” and it is a play on words based on what Joshua says in verse 25. Together, the two words mean the Valley of Akhor, or the “Depth of Trouble.”

It is uncertain exactly where this valley is located, but a really good candidate would be Wadi Qelt, a very deep canyon that runs through the surrounding area. It is where Sergio and I and our friend Yossi (with one “s” – it’s a private joke) walked from Jericho to Jerusalem and which Jesus took on His travels.

²⁵ And Joshua said, “Why have you troubled us? The Lord will trouble you this day.”

Here, Joshua uses the word akhar, to trouble, twice. It gives the reason for the name of the valley. After saying this, it says…

^{25 (con’t)} So all Israel stoned him with stones;

va’yirg’mu oto kal Yis’rael even – “And stoned him all Israel stone.” Because of this being in the singular, many scholars say that only Achan was stoned, and that the family was simply taught a lesson by watching dad get stoned to death.

That is wrong because 1) the next clause says so, 2) Joshua 22:20 says so, and 3) the law of kherem, or anathema, demanded that his entire family perish with him. Achan is singled out as the representative of his family.

As for the word “stone” being singular, it may convey the idea that someone walked up to him and clobbered him over the head with a single stone, dispatching him off to the next world. Also…

^{25 (con’t)} and they burned them with fire after they had stoned them with stones.

va’yish’r’phu otam ba’esh va’yisq’lu otam ba’abanim – “and burned them in the fire and stoned them in the stones.” The plural of these words indicates the extent of the stoning. The entire family and all the animals were stoned. Noting that there were originally no verse numbers in the Hebrew, the words make sense when read along with the words of the next verse…

²⁶ Then they raised over him a great heap of stones, still there to this day.

Taken together with the previous verse, you can see the progression – “And stoned him (sg.) all Israel stone, and burned them (pl.) in the fire, and stoned them (pl.) in the stones, and raised over him (sg.) heap stones great to until the day, the this.”

In other words, his death and the stones over him also stand for the entire household who accompanied him in the punishment. It is a collective punishment even though it was solely his transgression. And more, the cairn of stones signifies the shameful nature of the death that the one under it received.

^{26 (con’t)} So the Lord turned from the fierceness of His anger.

va’yashav Yehovah me’kharon apo – “And turned Yehovah from burning His nostril.” This takes us right back to verse 1 –

“But the children of Israel committed a trespass regarding the accursed things, for Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed things; so the anger of the Lord burned against the children of Israel.” Joshua 7:1

With the obedience of the people now realized, they no longer stand as anathema. The offense has been atoned for, and the propitious relationship has been restored…

*^26 (fin) Therefore the name of that place has been called the Valley of Achor to this day.

al ken qara shem ha’maqom ha’hu emeq akhor ad ha’yom ha’zeh – “Upon this is called name the place, the it, “Valley Akhor” until day, the this.” In other words, the valley got its name from what occurred.

Why, O Lord, has this come about?
What is it that has caused all this suffering?
What has happened has caused me to doubt
What is the source of this terrible thing

Lord, we look to you and wait for a word
We long to know what has caused this trouble
When the answer is given, and we have heard
We will take action to correct it on the double

Lord, don’t let anything tarnish Your great name
Be with Israel and rescue us from this terrible state
Spread around the world Your glorious fame
Let the nations know that Your name alone is great

II. Pictures of Christ

What we have in Joshua 7 is not unlike several passages in Deuteronomy. For example, Deuteronomy 21 gave several situations which Israel might face, such as finding the body of someone in a field who was clearly slain, female captives, the rights of the firstborn, what to do with a rebellious son, and what to do with a person who was hanged on a tree.

Each of these was clearly seen to anticipate the work of Christ. For example, the disobedient son pictured Israel. He was to be taken out and executed for his transgressions. Israel was the disobedient son, but Christ took their place instead.

Here, we have a passage where Israel has become anathema –

“Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they have become doomed to destruction [kherem].” Joshua 7:12

But this was said of such a state in Leviticus –

“No person under the ban [kherem], who may become doomed to destruction among men, shall be redeemed, but shall surely be put to death.” Leviticus 27:29

And this is exactly what Isaiah says the state of Israel has been –

“I, even I, am He who blots out your transgressions for My own sake;
And I will not remember your sins.
²⁶ Put Me in remembrance;
Let us contend together;
State your case, that you may be acquitted.
²⁷ Your first father sinned,
And your mediators have transgressed against Me.
²⁸ Therefore I will profane the princes of the sanctuary;
I will give Jacob to the curse [kherem],
And Israel to reproaches.” Isaiah 43:25-28

And more, the land itself went under the ban because of their rejection of Jesus –

“And he will turn
The hearts of the fathers to the children,
And the hearts of the children to their fathers,
Lest I come and strike the earth with a curse [kherem].” Malachi 4:6

How can Israel, both the land and the people, be redeemed if they are devoted to destruction? That is what Joshua 7 deals with. Israel went under the ban. Achan, because of what he did, typifies Israel. They have been under the ban since their rejection of Christ. This is made clear in several New Testament passages where the comparable Greek word, anathema, is used –

“If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come!” 1 Corinthians 16:22

“But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. ⁹ As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” Galatians 1:8, 9

Israel failed to love the Lord Jesus and they have preached a false gospel of law, works, and self-righteousness. Despite this, we see in Joshua 7 that national Israel’s collective guilt, which is clearly evidenced in verses 1, 12, and indeed the entire chapter, can be removed.

Verse 1 shows that they acted unfaithfully in regard to the kherem, the anathema. Israel rejected Christ making themselves anathema. In Joshua, that was specifically done by Achan (Achar as noted in 1 Chronicles 2), the serpent of trouble. The names of his ancestors give a picture – My Vineyard, My Gift, Rising of Light, Praise.

Like Ananias and Sapphira in Acts 5, Israel came under the ban and is subject to death. Unlike them, however, Israel falls under corporate judgment because of their corporate guilt and so the anger of the Lord burned against them.

With that, the details of the battle of Ai were given to show this. Ai means “Ruins.” That is beside Beth Aven or the House of Wickedness and east of Bethel, the House of God. In the Bible, east is the place of exile.

It is a picture of Israel in their time of rejecting Christ – exiled from God, the land is in ruins, and they are a house of wickedness – a state that they cannot defeat. In trying to do so, they were defeated, and it specifically noted that thirty-six were killed.

That number was defined as a multiple of nine and four – finality or judgment and the world number (creation). It reflects the state of Israel apart from Christ – under judgment in the world and being chased as far as “the Shevarim,” or “the crushing.” Their state is a state of ruin and it will continue to be into the tribulation.

It was especially highlighted in the words of verses 11 and 12 concerning the corporate nature of the offence, followed by the explanation of why Israel had turned their necks before their enemies. It was “because they have become to anathema.”

This is where they are and unless the matter is corrected, they will remain that way. Starting our verses today, Israel was brought forward by tribes, then the families of the tribe, then the next generation of families, and then man by man.

The process of identifying him is accomplished in the reverse of how the names are mentioned in verse 7:1 – Achan, Carmi, Zabdi, Zerah, Judah / Serpent, My Vineyard, My Gift, Rising of Light, Praise, thus forming a pattern that speaks of Jesus reversing what happened at the fall: The serpent brought sin into the Lord’s vineyard. The Lord promised the gift of the coming Messiah. The Light of Messiah arose and accomplished His work. The Messiah is the Praise of God.

Once identified, Achan admits his guilt, saying, “Truly, I, I have sinned to Yehovah, God of Israel.” He then explains his three failings – his eyes (raah), his desire (khamad), his taking (laqakh). It was this sequence of things that brought his downfall and that brought Israel under the anathema. Jesus, like Achan, is from Judah. He, like Achan was in a battle for the Place of Fragrance (Jericho/Eden), He like Achan was tempted in the same general area in Israel, and yet – unlike Achan – He did not transgress.

Three things Achan was tempted by were a beautiful garment, two hundred shekels of silver, and a tongue of gold weighing fifty shekels. The garment pictures the state of a person. Silver pictures redemption. Gold pictures holiness, divinity, and royalty.

They are each something Christ offers – garments of righteousness, redemption, and holiness, divinity (not deity), and royalty. Achan attempted to get those things on his own, and it cost him. But, if you remember, the narrative twice focused on the silver, it being “underneath.”

As we saw in the opening, Jesus noted that “where your treasure is, there your heart will be also.” The weight, being two hundred, signifies insufficiency. What he had was insufficient to redeem him. The guilt of what he did was transferred to all of Israel, and thus all of Israel was under the ban.

When those items were poured out before the Lord, it stood as a witness against all the people. Thus, they had to remove the accursed from among them. And so that is what they did. They took Achan and everything belonging to him, meaning his entire household, along with the three banned things, down to the Valley of Achor, the Depth of Trouble, and there they stoned and burned him and all that he had.

This is picturing Israel removing everything that is contrary to Christ that puts them under the ban – the total removal of it – by coming to Him. Think of what has been presented from the previous sermons –

We have been seeing the process of salvation in individual passages, but they all happen at once. *Moses, the law dies. Israel accepts Christ’s fulfillment of the law. *Israel enters the Jordan (Christ); Israel is baptized into Christ’s death (Chapter 3). *Israel, signified by the stones carried to Gilgal and which are then rested there, enters its rest (Chapter 4). *Two sets of stones are set up, signifying the heavenly government of Jew and Gentile (Chapter 4). *Israel is circumcised; Israel has put off the body of sins of the flesh / The reproach of the past is taken away when believers are circumcised by the Lord (Chapter 5). *Believers partake of Christ as their Passover (Chapter 5). *The Lord is the Leader of the people, and they are brought into “holy ground.” (Chapter 5). *Access to that holy ground is brought about by acceptance of Christ’s work (Chapter 6). And now, *Coming out of the state of anathema (kherem) is realized through the love of Jesus (1 Corinthians 16:22) and pursuing the true gospel of Jesus Christ (Galatians 1:8, 9) (Chapter 7).

This is what the meaning of the uses of the name “Valley of Achor” found later in the Old Testament signify. First, Isaiah refers to it in relation to the millennial kingdom –

“Thus says the Lord:
‘As the new wine is found in the cluster,
And one says, ‘Do not destroy it,
For a blessing is in it,’
So will I do for My servants’ sake,
That I may not destroy them all.
⁹ I will bring forth descendants from Jacob,
And from Judah an heir of My mountains;
My elect shall inherit it,
And My servants shall dwell there.
¹⁰ Sharon shall be a fold of flocks,
And the Valley of Achor a place for herds to lie down,
For My people who have sought Me.’” Isaiah 65:8-10

And in the other instance, Hosea refers to it when speaking of the covenant relationship they will enter into with the Lord –

“Therefore, behold, I will allure her,
Will bring her into the wilderness,
And speak comfort to her.
¹⁵ I will give her her vineyards from there,
And the Valley of Achor as a door of hope;
She shall sing there,
As in the days of her youth,
As in the day when she came up from the land of Egypt.
¹⁶ And it shall be, in that day,
Says the Lord,
That you will call Me ‘My Husband,’
And no longer call Me ‘My Master.’” Hosea 2:14-16

Later, in that same chapter, it says –

“Then I will sow her for Myself in the earth,
And I will have mercy on her who had not obtained mercy;
Then I will say to those who were not My people,
‘You are My people!’
And they shall say, ‘You are my God!’” Hosea 2:23

Peter, writing to the Jews of the end times, cites that, saying –

“But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; ¹⁰ who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.” 1 Peter 2:9, 10

The people will be brought out of anathema, and the land will as well. Referring to the millennial kingdom, Zechariah says –

“All the land shall be turned into a plain from Geba to Rimmon south of Jerusalem. Jerusalem shall be raised up and inhabited in her place from Benjamin’s Gate to the place of the First Gate and the Corner Gate, and from the Tower of Hananel to the king’s winepresses.

¹¹ The people shall dwell in it;
And no longer shall there be utter destruction [kherem],
But Jerusalem shall be safely inhabited.” Zechariah 14:10, 11

With this seen, the one point that may seem contradictory to what I have presented is Joshua’s statement of verse 7 –

“And Joshua said, ‘Alas, Lord God, why have You brought this people over the Jordan at all—to deliver us into the hand of the Amorites, to destroy us? Oh, that we had been content, and dwelt on the other side of the Jordan!’”

The question may be, “If crossing the Jordan pictures Israel coming to Christ, then why would Joshua (Israel’s leadership) say this?” It is because this is showing the stages of what occurred one after another. Although the process of salvation, meaning each thing that happens to Israel, all occurs at once, each thing is being detailed separately to show us it in an understandable way. As such, this is what Joshua 7 is anticipating.

The Lord is faithful to Israel, even in their unfaithfulness. This is perfectly evident from Joshua 7 where the entire nation was anathema because of the failings of one man. This is certainly not the only time in their history this came about, and it is certain that they went under the ban when they rejected Jesus.

And yet, the Lord has spared them because He covenanted with them. That ought to be the greatest of reassurances for each of us when we fail Him. When we do, His faithfulness is highlighted all the more. But let us endeavor to not fail Him. Rather, let us be grateful, all our days, for the wonderful salvation that He has provided us through the shed blood of Christ.

And when we have those moments of doubt that arise in our minds, let us remember the intricacy of this word He has given us. The patterns I showed you when we opened today are just a tiny smidgen of what is in the word.

Read the word! Cherish the word! Cling to this word as we await the sure promised return of the Lord for us. He is faithful, and He will perform. Just look at Israel and you can be perfectly certain of this. What a great and glorious God we serve. Hallelujah and Amen!

Closing Verse: “For yet a little while,
And He who is coming will come and will not tarry.
³⁸ Now the just shall live by faith;
But if anyone draws back,
My soul has no pleasure in him.”
³⁹ But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.” Hebrews 10:37-39

Next Week: Joshua 8:1-20 They didn’t get it on the first try, but they will now get it done… (The Fall of Ai, Part I) (15^th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Valley of Achor, Part II

So Joshua rose early in the morning
And brought by their tribes Israel
And the tribe of Judah was taken
For Judah it wasn’t going well

He brought the clan of Judah
And he took the family of the Zarhites –
———-surely they were all shakin’
And he brought the family of the Zarhites man by man
And Zabdi was taken

Then he brought his household man by man
And Achan the son of Carmi – now this guy was really shakin’
The son of Zabdi, the son of Zerah
Of the tribe of Judah, was taken

Now Joshua said to Achan
“My son, I beg you, to the Lord God of Israel give glory
And make confession to Him
Tell me now what you have done; do not hide it from me

And Achan answered Joshua and said
“Indeed I have sinned, yes, I am the one
Against the Lord God of Israel
And this is what I have done:

“When I saw among the spoils a beautiful Babylonian garment
Two hundred shekels of silver, and a wedge of gold
———-weighing fifty shekels. Yes, I admit
I coveted and took them. And there they are
Hidden in the earth in the midst of my tent, with the silver under it

So Joshua sent messengers, and they ran to the tent in a fit
And there it was, hidden in his tent, with the silver under it

And they took them from the midst of the tent
Brought them to Joshua, according to the word
And to all the children of Israel
And laid them out before the Lord

Then Joshua, and all Israel with him
Took Achan the son of Zerah, the silver, the garment
———-the wedge of gold – and more…
His sons, his daughters, his oxen, his donkeys, his sheep, his tent
———-and all that he had
And they brought them to the Valley of Achor

And Joshua said, “Why have you troubled us?
The Lord will trouble you this day (set the pyre!)
So all Israel stoned him with stones
And after they had stoned them with stones, they burned them
———-with fire

Then they raised over him a great heap of stones
———-still there to this day
So the Lord turned from the fierceness of His angry way
Therefore the name of that place
Has been called the Valley of Achor to this day

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

¹⁶ So Joshua rose early in the morning and brought Israel by their tribes, and the tribe of Judah was taken. ¹⁷ He brought the clan of Judah, and he took the family of the Zarhites; and he brought the family of the Zarhites man by man, and Zabdi was taken. ¹⁸ Then he brought his household man by man, and Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.

¹⁹ Now Joshua said to Achan, “My son, I beg you, give glory to the Lord God of Israel, and make confession to Him, and tell me now what you have done; do not hide it from me.”

²⁰ And Achan answered Joshua and said, “Indeed I have sinned against the Lord God of Israel, and this is what I have done: ²¹ When I saw among the spoils a beautiful Babylonian garment, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, I coveted them and took them. And there they are, hidden in the earth in the midst of my tent, with the silver under it.”

²² So Joshua sent messengers, and they ran to the tent; and there it was, hidden in his tent, with the silver under it. ²³ And they took them from the midst of the tent, brought them to Joshua and to all the children of Israel, and laid them out before the Lord. ²⁴ Then Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the garment, the wedge of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent, and all that he had, and they brought them to the Valley of Achor. ²⁵ And Joshua said, “Why have you troubled us? The Lord will trouble you this day.” So all Israel stoned him with stones; and they burned them with fire after they had stoned them with stones.

²⁶ Then they raised over him a great heap of stones, still there to this day. So the Lord turned from the fierceness of His anger. Therefore the name of that place has been called the Valley of Achor to this day.