Joshua 7:16–8:13

That the guilty tribe was that of Judah, which was, and was to be, of all the tribes, the most honourable and illustrious; this was an alloy to their dignity, and might serve as a check to their pride: many there were who were its glories, but here was one that was its reproach. Let not the best families think it strange if there be those found in them, and descending from them, that prove their grief and shame. Judah was to have the first and largest lot in Canaan; the more inexcusable is one of that tribe it, not content to wait for his own share, he break in upon God's property. The Jews' tradition is that when the tribe of Judah was taken the valiant men of that tribe drew their swords, and professed they would not sheathe them again till they saw the criminal punished and themselves cleared who knew their own innocency. 2. That the guilty person was at length fastened upon, and the language of the lot was, Thou art the man, v. 18. It was strange that Achan, being conscious to himself of guilt, when he saw the lot come nearer and nearer to him, had not either the wit to make an escape or the grace to make a confession; but his heart was hardened through the deceitfulness of sin, and it proved to be to his own destruction. We may well imagine how his countenance changed, and what horror and confusion seized him when he was singled out as the delinquent, when the eyes of all Israel were fastened upon him, and every one was ready to say, Have we found thee, O our enemy? See here, (1.) The folly of those that promise themselves secrecy in sin: the righteous God has many ways of bringing to light the hidden works of darkness, and so bringing to shame and ruin those that continue their fellowship with those unfruitful works. A bird of the air, when God pleases, shall carry the voice, Ecc 10:20. See Psa 94:7, etc. (2.) How much it is our concern, when God is contending with us, to find out what the cause of action is, what the particular sin is, that, like Achan, troubles our camp. We must thus examine ourselves and carefully review the records of conscience, that we may find out the accursed thing, and pray earnestly with holy Job, Lord, show me wherefore thou contendest with me. Discover the traitor and he shall be no longer harboured. II. His arraignment and examination, Jos 7:19. Joshua sits judge, and, though abundantly satisfied of his guilt by the determination of the lot, yet urges him to make a penitent confession, that his soul might be saved by it in the other world, though he could not give him any encouragement to hope that he should save his life by it. Observe, 1. How He accosts him with the greatest mildness and tenderness that could be, like a true disciple of Moses. He might justly have called him "thief," and "rebel," "Raca," and "thou fool," but he call him "son;" he might have adjured him to confess, as the high priest did our blessed Saviour, or threatened him with the torture to extort a confession, but for love's sake he rather beseeches him: I pray thee make confession. This is an example to all not to insult over those that are in misery, though they have brought themselves into it by their own wickedness, but to treat even offenders with the spirit of meekness, not knowing, what we ourselves should have been and done if God had put us into the hands of our own counsels. It is likewise an example to magistrates, in executing justice, to govern their own passions with a strict and prudent hand, and never suffer themselves to be transported by them into any indecencies of behaviour or language, no, not towards those that have given the greatest provocations. The wrath of man worketh not the righteousness of God. Let them remember the judgment is God's, who is Lord of his anger. This is the likeliest method of bringing offenders to repentance. 2. What he wishes him to do, to confess the fact, to confess it to God, the party offended by the crime; Joshua was to him in god's stead, so that in confessing to him he confessed to God. Hereby he would satisfy Joshua and the congregation concerning that which was laid to his charge; his confession would also be an evidence of his repentance, and a warning to others to take heed of sinning after the similitude of his transgression: but that which Joshua aims at herein is that God might be honoured by it, as the Lord, the God of infinite knowledge and power, from whom no secrets are hid; and as the God of Israel, who, as he does particularly resent affronts given to his Israel, so he does the affronts given him by Israel. Note, In confessing sin, as we take shame to ourselves, so we give glory to God as righteous God, owning him justly displeased with us, and as a good God, who will not improve our confessions as evidences against us, but is faithful and just to forgive when we are brought to own that he would be faithful and just if he should punish. By sin we have injured God in his honour. Christ by his death has made satisfaction for the injury; but it is required that we by repentance show our good will to his honour, and, as far as in us lies, give glory to him. Bishop Patrick quotes the Samaritan chronicle, making Joshua to say here to Achan, Lift up thy eyes to the king of heaven and earth, and acknowledge that nothing can be hidden from him who knoweth the greatest secrets. III. His confession, which now at last, when he saw it was to no purpose to conceal his crime, was free and ingenuous enough, Jos 7:20, Jos 7:21. Here is, 1. A penitent acknowledgment of fault. "Indeed I have sinned; what I am charged with is too true to be denied and too bad to be excused. I own it, I lament it; the Lord is righteous in bringing it to light, for indeed I have sinned." This is the language of a penitent that is sick of his, and whose conscience is loaded with it. "I have nothing to accuse any one else of, but a great deal to say against myself; it is with me that the accursed thing is found; I am the man who has perverted that which was right and it profited me not." And that wherewith he aggravates the sin is that it was committed against the Lord God of Israel. He was himself an Israelite, a sharer with the rest of that exalted nation in their privileges, so that, in offending the God of Israel, he offended his own God, which laid him under the guilt of the basest treachery and ingratitude imaginable. 2. A particular narrative of the fact: Thus and thus have I done. God had told Joshua in general that a part of the devoted things was alienated, but is to him to draw from Achan an account of the particulars; for, one way or other, God will make sinners' own tongues to fall upon them (Psa 64:8); if ever he bring them to repentance, they will be their own accusers, and their awakened consciences will be instead of a thousand witnesses. Note, It becomes penitents, in the confession of their sins to God, to be very particular; not only, "I have sinned," but, "In this and that instance I have sinned," reflecting with regret upon all the steps that led to the sin and all the circumstances that aggravated it and made it exceedingly sinful: thus and thus have I done. He confesses, (1.) To the things taken. In plundering a house in Jericho he found a goodly Babylonish garment; the word signifies a robe, such as princes wore when they appeared in state, probably it belonged to the King of Jericho; it was far fetched, as we translate it, from Babylon. A garment of divers colours, so some render it. Whatever it was, in his eyes it made a very glorious show. "A thousand pities" (thinks Achan) "that it should be burnt; then it will do nobody any good; if I take it for myself, it will serve me many a year for my best garment." Under these pretences, he makes bold with this first, and things it no harm to save it from the fire; but, his hand being thus in, he proceeds to take a bag of money, two hundred shekels, that is one hundred ounces of silver, and a wwedge of gold which weighed fifty shekels, that is twenty-five ounces. He could not plead that, in taking these, he saved them from the fire (for the silver and gold were to be laid up in the treasury); but those that make a slight excuse to serve in daring to commit one sin will have their hearts so hardened by it that they will venture upon the next without such an excuse; for the way of sin is downhill. See what a peer prize it was for which Achan ran this desperate hazard, and what an unspeakable loser he was by the bargain. See Mat 16:26. (2.) He confesses the manner of taking them. [1.] the sin began in the eye. he saw these fine things, as Eve saw the forbidden fruit, and was strangely charmed with the sight. See what comes of suffering the heart to walk after the eyes, and what need we have to make this covenant with our eyes, that if they wander they shall be sure to weep for it. Look not thou upon the wine that is red, upon the woman that is fair; close the right eye that thus offense thee, to prevent the necessity of plucking it out, and casting it from thee, Mat 5:28, Mat 5:29. [2.] It proceeded out of the heart. He owns, I coveted them. thus lust conceived and brought forth this sin. Those that would be kept from sinful actions must mortify and check in themselves sinful desires, particularly the desire of worldly wealth, which we more particularly call covetousness. O what a world of evil is the love money the root of! Had Achan looked upon these things with an eye of faith, he would have seen them accursed things, and would have dreaded them, but, looking upon them with an eye of sense only, he saw them goodly things, and coveted them. It was not the looking, but the lusting that ruined him. [3.] When he had committed it he was very industrious to conceal it. Having taken of the forbidden treasures, fearing lest any search should be made for prohibited goods, he hid them in the earth, as one that resolved to keep what he had gotten, and never to make restitution. Thus does Achan confess the whole matter, that God might be justified in the sentence passed upon him. See the deceitfulness of sin; that which is pleasing in the commission is bitter in the reflection; at the last it bites like a serpent. Particularly, see what comes of ill-gotten goods, and how those will be cheated that rob God. Job 20:15, He hath swallowed down riches, and he shall vomit them up again. IV. His conviction. God had convicted him by the lot; he had convicted himself by his own confession; but, that no room might be left for the most discontented Israelite to object against the process, Joshua has him further convicted by the searching of his tent, in which the goods were found which he confessed to. Particular notice is taken of the haste which the messengers made that were sent to search: They ran to the tent (Jos 7:22), not only to show their readiness to obey Joshua's orders, but to show how uneasy they were till the camp was cleared of the accursed thing, that they might regain the divine favour. Those that feel themselves under wrath find themselves concerned not to defer the putting away of sin. Delays are dangerous, and it is not time to trifle. When the stolen goods were brought they were laid out before the Lord (Jos 7:23), that all Israel might see how plain the evidence was against Achan, and might adore the strictness of God's judgments in punishing so severely the stealing of such small things, and yet the justice of his judgments in maintaining his right to devoted things, and might be afraid of ever offending in the like kind. In laying them out before the Lord they acknowledged his title to them, and waited to receive his directions concerning them. Note, Those that think to put a cheat upon God do but deceive themselves; what is taken from him he will recover (Hos 2:9) and he will be a loser by no man at last. V. His condemnation. Joshua passes sentence upon him (Jos 7:25): Why hast thou troubled us? There is the ground of the sentence. O, how much hast thou troubled u…

Vidi inter spolia pallium, Babylonicum bonum, et ducentos siclos argenteos, et ligulam auream unam, cujus pondus erat quinquaginta siclorum, quae concupivi et abstuli; et ecce abscondita sunt in terra, in medio tabernaculi mei, et argentum subtus. 22. So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it. 22. Misit itaque Josue nuncios qui currerunt ad tabernaculum; ecce absconditum erat in tabernaculo ejus et argentum sub eo. 23. And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD. 23. Acceperuntque ea e medio tabernaculi, et attulerunt ea ad Josuam et ad omnes filios Israel, statueruntque coram Jehova. 24. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. 24. Tollensque igitur Josue Achan filium Zera, et argentum, et pallium, et ligulam auream, et filios ejus, et filias ejus, et boves ejus, et asinos ejus, et pecudes ejus, et tabernaculum ejus, et omnia quae erant ejus, simulque universus Israel cum eo deduxerunt in vallem Achor. 25. And Joshua said, Why has thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones. 25. Et dixit Josue, Cur turbasti nos? Turbet te Jehova hodie, et obruerunt eum universus Israel lapidibus combusseruntque eos igni postquam lapidaverunt eos lapidibus. 26. And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day. 26. Et statuerunt super eum acervum lapidum magnum usque ad hunc diem, et aversus est Jehova ab ira excandescentiae suae; ideo vocarunt nomen loci illius vallem Achor usque in hunc diem. 19. And Joshua said unto Achan, etc Although only by lot, which seems to fall out fortuitously, Achan is completely caught; yet, as God has declared that he will point out the guilty party, as if with the finger, Joshua interrogates without having any doubt, and when the discovery is made, urges Achan to confess it. It is probable, indeed, that this was the usual form of adjuration, as we read in John's Gospel, (John 9:24) that the scribes and priests used the same words in adjuring the blind man whose sight our Savior had restored, to answer concerning the miracle. But there was a special reason why Joshua exhorted Achan to give God the glory, because by denying or equivocating he might have impaired the credit of the decision. The matter had already been determined by lot. Joshua, therefore, simply orders him to subscribe to the divine sentence, and not aggravate the crime by vain denials. He calls him son, neither ironically nor hypocritically, but truly and sincerely declares that he felt like a father toward him whom he had already doomed to death. By this example, judges are taught that, while they punish crimes, they ought so to temper their severity as not to lay aside the feelings of humanity, and, on the other hand, that they ought to be merciful without being reckless and remiss; that, in short, they ought to be as parents to those they condemn, without substituting undue mildness for the sternness of justice. Many by fawning kindness throw wretched criminals off their guard, pretending that they mean to pardon them, and then, after a confession has been extracted, suddenly hand them over to the executioner, while they were flattering themselves with the hope of impunity. But Joshua, satisfied with having cited the criminal before the tribunal of God, does not at all flatter him with a vain hope of pardon, and is thus more at liberty to pronounce the sentence which God has dictated. 20. And Achan answered Joshua, etc As he was now struck with astonishment, he neither employs subterfuge, nor palliates the crime, nor endeavors to give any coloring to it, but rather ingeniously details the whole matter. Thus the sacred name of God was more effectual in extorting a confession than any tortures could have been. Nor was the simplicity he thus displayed a sure indication of repentance; being, as it were, overcome with terror, he openly divulged what he would willingly have concealed. And it is no new thing for the wicked, after they have endeavored for some time to escape, and have even grown hardened in vice, to become voluntary witnesses against themselves, not properly of their own accord, but because God drags them against their will, and, in a manner, drives them headlong. The open answer here given will condemn the hypocrisy of many who obscure the clear light by their subterfuges. The expression is emphatic -- thus and thus did I; meaning that each part of the transaction was explained distinctly and in order. Nor does he only acknowledge the deed, but by renouncing all defense, and throwing aside all pretext, he condemns himself in regard to its atrocity. I have sinned, he says; this he would not have said had he not been conscious of sacrilege, and hence it appears that he did not pretend mistake or want of thought. 22. So Joshua sent messengers, etc Although it is not singular for messengers to prove their obedience by running and making haste, yet the haste which is here mentioned, shows how intent all were to have the work of expiation performed as speedily as possible, as they had been filled with the greatest anxiety in consequence of the stern denunciation -- I will not be with you until you are purged of the anathema. They therefore ran swiftly, not merely to execute the commands of Joshua, but much more to appease the Lord. The things carried off by stealth, when placed before their eyes, were more than sufficient to explain the cause of the disgrace and overthrow which had befallen them. It had been said that they had turned their backs on the enemy, because, being polluted with the accursed thing, they were deprived of the wonted assistance of God; it is now easy to infer from the sight of the stolen articles, that the Lord had deservedly become hostile to them. At the same time, they were reminded how much importance God attached to the delivery of the first-fruits of the whole land of Canaan in an untainted state, in order that his liberality might never perish from their memory. They also learned that while the knowledge of God penetrates to the most hidden recesses, it is in vain to employ concealment's for the purpose of eluding his judgment. [73] 24. And Joshua, and all Israel with him, etc Achan is led without the camp for two reasons; first, that it might not be tainted and polluted by the execution, (as God always required that some trace of humanity should remain, even in the infliction of legitimate punishments,) and secondly, that no defilement might remain among the people. It was customary to inflict punishment without the camp, that the people might have a greater abhorrence at the shedding of blood: but now, a rotten member is cut off from the body, and the camp is purified from pollution. We see that the example became memorable, as it gave its name to the spot. If any one is disturbed and offended by the severity of the punishment, he must always be brought back to this point, that though our reason dissent from the judgments of God, we must check our presumption by the curb of a pious modesty and soberness, and not disapprove whatever does not please us. It seems harsh, nay, barbarous and inhuman, that young children, without fault, should be hurried off to cruel execution, to be stoned and burned. That dumb animals should be treated in the same manner is not so strange, as they were created for the sake of men, and thus deservedly follow the fate of their owners. Everything, therefore, which Achan possessed perished with him as an accessory, but still it seems a cruel vengeance to stone and burn children for the crime of their father; and here God publicly inflicts punishment on children for the sake of their parents, contrary to what he declares by Ezekiel. But how it is that he destroys no one who is innocent, and visits the sins of fathers upon children, I briefly explained when speaking of the common destruction of the city of Jericho, and the promiscuous slaughter of all ages. The infants and children who then perished by the sword we bewail as unworthily slain, as they had no apparent fault; but if we consider how much more deeply divine knowledge penetrates than human intellect can possibly do, we will rather acquiesce in his decree, than hurry ourselves to a precipice by giving way to presumption and extravagant pride. It was certainly not owing to reckless hatred that the sons of Achan were pitilessly slain. Not only were they the creatures of God's hand, but circumcision, the infallible symbol of adoption, was engraved on their flesh; and yet he adjudges them to death. What here remains for us, but to acknowledge our weakness and submit to his incomprehensible counsel? It may be that death proved to them a medicine; but if they were reprobate, then condemnation could not be premature. [74] It may be added, that the life which God has given he may take away as often as pleases him, not more by disease than by any other mode. A wild beast seizes an infant and tears it to pieces; a serpent destroys another by its venomous bite; one falls into the water, another into the fire, a third is overlain by a nurse, a fourth is crushed by a falling stone; nay, some are not even permitted to open their eyes on the light. It is certain that none of all these deaths happens except by the will of God. But who will presume to call his procedure in this respect in question? Were any man so insane as to do so, what would it avail? We must hold, indeed, that none perish by his command but those whom he had doomed to death. From the enumeration of Achan's oxen, asses, and sheep, we gather that he was sufficiently rich, and that therefore it was not poverty that urged him to the crime. It must therefore be regarded as a proof of his insatiable cupidity, that he coveted stolen articles, not for use but for luxury. 25. And Joshua said, etc The invective seems excessively harsh; as if it had been his intention to drive the wretched man to frantic madness, when he ought rather to have exhorted him to patience. I have no doubt that he spoke thus for the sake of the people, in order to furnish a useful example to all, and my conclusion, therefore, is, that he did not wish to overwhelm Achan with despair, but only to show in his person how grievous a crime it is to disturb the Church of God. It may be, however, that the haughty Achan complained that his satisfaction, by which he thought that he had sufficiently discharged himself, was not accepted, [75] and that Joshua inveighed thus bitterly against him with the view of correcting or breaking his contumacy. The question seems to imply that he was expostulating, and when he appeals to God as judge, he seems to be silencing an obstinate man. The throwing of stones by the whole people was a general sign of detestation, by which they declared that they had no share in the crime which they thus avenged, and that they held it in abhorrence. The heap of stones was intended partly as a memorial to posterity, and partly to prevent any one from imprudently gathering particles of gold or silver on the spot, if it had remained unoccupied. For although the Lord had previously ordered that the gold of Jericho should be offered to him, he would not allow his sanctuary to be polluted by the proceeds of theft. Footnotes: [73] French, "C'est folie de chercher couverture et deguisement pour eschapper son jugement et l'abuser;" "It is folly to seek cover and disguise in…

Note, When we have faithfully put away sin, that accursed thing, which separates between us and God, then, and not till then, we may expect to hear from God to our comfort; and God's directing us how to go on in our Christian work and warfare is a good evidence of his being reconciled to us. Observe here, I. The encouragement God gives to Joshua to proceed: Fear not, neither be thou dismayed, Jos 8:1. This intimates that the sin of Achan, and the consequences of it, had been a very great discouragement to Joshua, and made his heart almost ready to fail. Corruptions within the church weaken the hands, and damp the spirits, of her guides and helpers, more than oppositions from without; treacherous Israelites are to be dreaded more than malicious Canaanites. But God bids Joshua not be dismayed; the same power that keeps Israel from being ruined by their enemies shall keep them from ruining themselves. To animate him, 1. He assures him of success against Ai, tells him it is all his own; but he must take it as god's gift: I have given it into thy hands, which secured him both title and possession, and obliged him to give God the glory of both, Psa 44:3. 2. He allows the people to take the spoil to themselves. Here the spoil was not consecrated to God as that of Jericho, and therefore there was no danger of the people's committing such a trespass as they had committed there. Observe, How Achan who caught at forbidden spoil lost that, and life, and all, but the rest of the people who had conscientiously refrained from the accursed thing were quickly recompensed for their obedience with the spoil of Ai. the way to have the comfort of what God allows us is to forbear what he forbids us. No man shall lose by his self-denial; let God have his dues first, and then all will be clean to us and sure, Kg1 17:13. God did not bring them to these goodly cities, and houses filled with all good things, to tantalize them with the sight of that which they might not touch; but, having received the first-fruits from Jericho, the spoil of Ai, and of all the cities which thenceforward came into their hands, they might take for a prey to themselves. II. The direction he gives him in attacking Ai. It must not be such a work of time as the taking of Jericho was; this would have prolonged the war too much. Those that had patiently waited seven days for Jericho shall have Ai given them in one day. Nor was it, as that, to be taken by miracle, and purely by the act of God, but now their own conduct and courage must be exercised; having seen God work for them, they must now bestir themselves. God directs him, 1. to take all the people, that they might all be spectators of the action and sharers in the spoil. Hereby God gave him a tacit rebuke for sending so small a detachment against Ai in the former attempt upon it, Jos 7:4. 2. To lay an ambush behind the city; this was a method which perhaps Joshua would not have thought of at this time, if God had not directed him to it; and though now we are not to expect direction, as here, by visions, voices, or oracles, yet, whenever those who are entrusted with public councils take prudent measures for the public good, it must be acknowledged that god puts it into their hears; he that teaches the husbandman discretion no doubt teaches statesman and general.

So Joshua arose, and all the people of war, to go up against Ai: and Joshua chose out thirty thousand mighty men of valor, and sent them away by night. 3. Surrexit itaque Josue, et omnis populus bellicosus, ut ascenderunt in Hai, et elegit Josue trigintamillia virorum fortium robore, misitque eos nocte. 4. And he commanded them, saying, Behold, you shall lie in wait against the city, even behind the city: go not very far from the city, but be you all ready: 4. Ac praecepit eis, dicendo, Attendite vos, Insidiabimini urbi a tergo ejus, nec removeatis vos ab ea procul, sed estote omnes vos parati. 5. And I, and all the people that are with me, will approach unto the city: and it shall come to pass, when they come out against us, as at the first, that we will flee before them, 5. Et ego et omnis populus, qui mecum est, accedemus ad urbem: quum autem egredientur in occursum nostrum, sicut prius, fugiemus ante eos: 6. (For they will come out after us) till we have drawn them from the city; for they will say, They flee before us, as at the first: therefore we will flee before them. 6. Tunc egredientur post nos donec avellamus eos ab urbe: dicent enim, Fugiunt ante nos, ut prius: et fugiemus ante eos. 7. Then you shall rise up from the ambush, and seize upon the city: for the LORD your God will deliver it into your hand. 7. Vos autem surgetis ex insidiis, et expelletis habitotores urbis, tradetque eam Jehova Deus vester in manu vestra. 8. And it shall be, when you have taken the city, that you shall set the city on fire: according to the commandment of the LORD shall you do. See, I have commanded you. 8. Quum ceperitis urbem, succendetis eam igni, secundum sermonem Jehovae facietis. Videte, praecepi vobis. 9. Joshua therefore sent them forth: and they went to lie in ambush, and abode between Bethel and Ai, on the west side of Ai: but Joshua lodged that night among the people. 9. Misitque itaque eos Josue, et perrexerunt ad insidias, manseruntque inter Bethel et Hai, ab occidente Hai. Mansit autem Josue nocte illa in medio populi. 10. And Joshua rose up early in the morning, and numbered the people, and went up, he and the elders of Israel, before the people to Ai. 10. Postea surrexit Josue summo mane, recensuitque populum, atque ascendit ipse et seniores Israel ante populum versus Hai. 11. And all the people, even the people of war that were with him, went up, and drew nigh, and came before the city, and pitched on the north side of Ai: now there was a valley between them and Ai. 11. Omnisque populus bellicosus, qui erat cum eo ascenderunt et appropinquarunt, veneruntque e regione urbis, et castrametati sunt ab aquilone Hai. Vallis autem erat inter ipsum et Hai. 12. And he took about five thousand men, and set them to lie in ambush between Bethel and Ai, on the west side of the city. 12. Tulitque praeterea circiter quinque millia virorum, quos locavit in insidiis inter Bethel et Hai ab occidente urbi. 13. And when they had set the people, even all the host that was on the north of the city, and their liers in wait on the west of the city, Joshua went that night into the midst of the valley. 13. Et propius accessit populus tota castra quae erant ab aquilone urbi, et insidiae ejus ab occidente ipsi urbi, perrexitque Josue nocte illa in medium vallis. 14. And it came to pass, when the king of Ai saw it, that they hasted and rose up early, and the men of the city went out against Israel to battle, he and all his people, at a time appointed, before the plain; but he wist not that there were liers in ambush against him behind the city. 14. Porro quum videret rex Hai, festinaverunt et mane surrexerunt, atque egressi sunt homines urbis in occursum Israel ad praelium, ipse et universus populus ejus ad tempus constitutum ante campestria: nesciebat autem quod insidiae sibi essent a tergo urbis. 15. And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. 15. Et profligati sunt Josue, et universus Israel ante eos, et fugerunt per viam deserti. 16. And all the people that were in Ai were called together to pursue after them: and they pursued after Joshua, and were drawn away from the city. 16. Et congregati sunt totus populus qui in urbe erat, ut persequeretur eos. Et persequuti sunt Josuam, abstractique sunt ab urbe. 17. And there was not a man left in Ai or Bethel, that went not out after Israel: and they left the city open, and pursued after Israel. 17. Neque remansit quisquam ex Hai et Bethel, qui non egressus sit post Israel, et reliquerunt urbem apertam, et persequuti sunt Israelem. 18. And the LORD said unto Joshua, Stretch out the spear that is in thy hand toward Ai; for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city. 18. Dixit autem Jehova ad Josuam, Eleva hastam quae est in manu tua contra Hai, quia in manu tua dabo eam. Et elevavit Josue hastem quae erat in manu sua contra urbem. 19. And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand: and they entered into the city, and took it, and hasted and set the city on fire. 19. Tum insidiae surrexerunt repente e loco suo, et cucurrerunt quum elevasset manum suam, veneruntque ad urbem, et ceperunt eam, et festinarunt urbem succendere igni. 20. And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers. 20. Vertentes autem sese viri Hai viderunt, et ecce ascendebat fumus urbis in coelum, neque erant eis spatia ad fugiendum huc et illuc. Populus autem qui fugerat in desertum versus est contra persequentes. 21. And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again, and slew the men of Ai. 21. Josue itaque et universus Israel ubi viderunt quod insidiae cepissent urbem, ascendissetque fumus urbis, reversi sunt, et percusserunt viros Hai. 22. And the other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape. 22. Illi praeterea egressi sunt ex urbe in occursum eorum, fueruntque Israel in medio, isti hinc, et illi inde, et percusserunt eos, donec nemo remaneret eis superstes et evasor. 23. And the king of Ai they took alive, and brought him to Joshua. 23. Regem quoque Hai ceperunt vivum, et stiterunt eum coram Josue. 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 wherein they chased them, and when they were all fallen on the edge of the sword, until they were consumed, that all the Israelites returned unto Ai, and smote it with the edge of the sword. 24. Quum autem finem fecisset Israel caedendi omnes habitatores Hai in deserto quo persequuti fuerant eos, et cecidissent omnes ipsi acie gladii donec consumerentur, reversus est universus Israel ad Hai, et percusserunt eam acie gladii. 25. And so it was, that all that fell that day, both of men and women, were twelve thousand, even all the men of Ai. 25. Fuitque numerus omnium qui ceciderunt die illa a viro usque ad mulierem circiter duodecim millia, omnes viri Hai. 26. For Joshua drew not his hand back, wherewith he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai. 26. Porro Josue non reduxit manum suam quam elevaverat ad laceam, donec interficeret omnes habitatores Hai. 27. Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the LORD which he commanded Joshua. 27. Tantum animalia et spolia urbis ejus sibi praedati sunt filii Israel secundum sermonem Jehovae, quem praeceperat ipsi Josue. 28. And Joshua burnt Ai, and made it an heap for ever, even a desolation unto this day. 28. Succendit igitur Josue Hai et posuit eam acervum sempiternum vastitatum usque ad hunc diem. 29. And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcass down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, that remaineth unto this day. 29. Regem vero Hai suspendit in ligno usque ad tempus vespertinum: cumque occubuisset sol, praecepit Josue, et deposuerunt cadaver ejus e ligno, et projecerunt illud ad introitum portae urbis, et statuerunt super illud acervum lapidum grandem usque ad hunc diem. 1. And the Lord said unto Joshua, etc It was of great consequence to Joshua, as well as the people, to inspire new courage, that they might prepare with confidence to assault the city of Ai, from which they had lately been repulsed with loss and greater disgrace. God, therefore, to inspire them with intrepidity on this expedition, promises that he will give them the city. With the same view he enjoins them to fight by stratagem more than open war, to entice the enemy out, and to select a secret place for an ambuscade which might take them by surprise. A few thousands might without any difficulty have been overthrown by an immense host attacking the city suddenly and unexpectedly. But as we formerly saw that the hearts of all had melted away, God consulted for their weakness by laying no greater burden upon them than they were able to bear, until they had recovered from their excessive panic, and could execute his commands with alacrity. It is true, indeed, that he now used their own exertion, partly that they might not always keep looking for miracles, and so give themselves up to laziness, and partly that in different and unequal modes of acting they might nevertheless recognize that his power is the same. But care must be taken not to omit the special reason, namely, that not having yet recovered from their terror, they could scarcely have been induced to engage in an open conflict, had they not seen stratagem employed as a subsidiary aid. The first place, however, is due to the promise, Fear not, for I have delivered it into thy hands: for although it is verbally directed to Joshua, it belongs in common to the whole people, as it was most necessary that all to a man should be freed from anxiety and furnished with new confidence. The order to burn the city like Jericho, appears to be a concession to the popular feeling, the vengeance thus taken serving to wipe out the remembrance of their disgrace. At the same time that they may engage in the expedition more willingly, the spoils are left to them as the reward of victory. 13. Joshua went that night, etc It is not probable that all were called out from the camp, but the army was composed of those who were more accustomed to war. That it was sufficiently numerous appears from the fact, that five thousand were withdrawn from it for ambuscade. At first thirty-five thousand appear to be enumerated, but it is clear from the context that the number was not so great. I am rather inclined to conjecture that thirty thousand were led out for open fight, and that five thousand were specially set apart for an ambuscade. Joshua hastens to execute the task assigned to him, commencing his march in the morning, and in this haste we see how effectual the promise had proved. Had not the mind of all been freed from fear he never could have found them so prompt to obey. Apparently, indeed, little prudence is shown in sending so large a body to proceed by hidden paths to a place suitable for ambuscade. For with whatever silence and composure they might proceed, the mere movement of their feet must have caused a considerable noise. Should any one say that there was nobody to meet them, as all the inhabitants of the district had deserted the fields and taken refuge in the city, we will find it mentioned shortly after, that before the Israelites came near to the c…