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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 11.2-The Conquest of Ai (Continued) 8:1-35
Other Subjects in this Topic:
Gleanings In Joshua
11. The Conquest of Ai (Continued)
Joshua 8:1-35
Ambush
"And it shall be, when ye have taken the city, that ye shall set the city on fire: according to the commandment of the Lord shall ye do. See I have commanded you" (Josh. 8:8). In those words Joshua completed the orders given to thirty thousand of his men who were to lie in ambush behind Ai. He had already assigned the position they were to occupy. He had bidden them to be all of them ready to strike the blow while the iron was hot. He had explained the part which the major portion of his army would play, making their own task much easier. He had assured them the Lord God would deliver the city into their hands. And now he informed them how they must make a thorough job of and complete the task allotted them. Only half of it was accomplished when the city was captured: it must be reduced to ashes. This teaches us that there is to be no relaxing in the performance of duty when God has granted our efforts a measure of success, but a continuing to render full obedience unto all His commandments. Much easier said than done, declares the reader. True, we reply, but enabling grace is available if we seek it wholeheartedly. When the Lord is pleased to prosper our labors, instead of a complacent slackening on our part, it should serve as a spur and encouragement to attempt yet greater things in His name.
Observe the time-mark again: "when ye have taken the city, that ye shall set the city on fire." There was to be no tardiness in executing the orders given them. Each of us should be able, by Divine grace, to aver, "I made haste, and delayed not to keep Thy commandments" (Ps. 119:60). When our duty is clear it should be performed with alacrity. The more unpleasant it be, the sooner it is done the better. Least of all can we afford to trifle with sin or indulge our evil lusts: no quarter must be shown our enemies-Ai must be completely destroyed! The revealed will of God is to be complied with without any reservation on our part. As full obedience was here required from Joshua's men, not only to take the city, but to destroy it, nothing less is required from the soldiers of the Lord Jesus. There was a needs be for these men to carry out their part of the plan promptly, for the sight of the smoking houses would not only dismay and panic the king of Ai and his forces (v. 20), but was to serve as a signal to Joshua that his "ambush" had made themselves masters of the city, and therefore that he and his company might turn round and fall upon their pursuers. Thus we see that tardiness on our part acts as a hindrance to our brethren!
"Joshua therefore sent them forth; and they went to lie in ambush, and abode between Bethel and Ai, on the west side of Ai" (Josh. 8:9). It speaks well for the spirit and loyalty of these men that they made no objection to their leader's orders: that in view of the disaster which overtook their brethren on a former occasion (Josh. 7:4, 5), they raised no demur. Nor did they complain at being deprived of their rest through being sent away "by night" (v. 3). It is also to be recognized that the position assigned unto them was the real post of danger, for, isolated as they would be from the main body of Israel's army, they ran the imminent hazard (humanly speaking) of being discovered by the enemy, and cut off and annihilated by them. It therefore says much for their courage, too, that they promptly complied with Joshua's orders. From the Divine side of things we may perceive again that when God works He always works at both ends of the line: having assured Joshua of the certainty of victory, the Lord also wrought in these men, "both to will and to do of His good pleasure," by inclining them to fulfill their mission faithfully. Incidentally, we may observe the minute accuracy of Scripture, as seen in the topographical harmony between this verse and Genesis 12:8, Bethel and Ai being in close proximity.
"But Joshua lodged that night among the people" (v. 9). He did not accompany the thirty thousand, for there was other important work to engage his attention. It was his evident duty to be with the principal body of his force, that he might maintain their morale, for only a day or two previously their hearts "had melted and become as water" when tidings of the initial failure reached them (Josh. 7:4, 5). He would therefore seek to inspire them with confidence and courage, and turn their minds from the defeat unto the Lord's promise. Not only must discipline be enforced, but there were duties to be discharged which he could not suitably delegate to others, for he had to supervise all the arrangements which needed to be made for the morrow. Yet there is something more here. There is no reason to believe that Joshua had ever done otherwise: nowhere else is such a statement made. Why, then, this particular emphasis: "Joshua lodged that night among the people"? We believe it is because the Holy Spirit looked forward to the Antitype. The Lord Jesus was the homeless Stranger here, and "had not where to lay His head," spending His nights upon the mountain-side (John 7:53; 8:1). So far as we are aware, the Gospels record but one exception: the last night but one before His crucifixion Christ lodged with His friends at Bethany (Mark 14:3, and cf. 14:10 with John 13:3)!
"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" (v. 10). As there was to be no slackness on the part of those whom he had sent away to ambush Ai, so there was no lazing or giving way to self-indulgence by their commander, but the setting before his men a pattern of alacrity and intenseness. "Those who would maintain their spiritual conflicts must not love their ease" (Matthew Henry). The pastor should set his members an example of earnestness, diligence, and zeal. There was no neglecting of his duty on Joshua's part, no treating casually the approaching engagement. All was done decently and in order, in preparation for the forthcoming march. By his "numbering of the people" we understand his marshalling of the host in their proper ranks, seeing to it that each man was in his correct place under his own tribal standard. Then he and the tribal heads took the positions of command. Pastors must have the co-operation and support of their church officers, and they in turn inspire the rank and file with courage and unselfishness. It is to be observed that the "elders" were here accorded a position of honor, for those who humble themselves before God (Josh. 7:6) are in due time exalted by Him.
"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 west side of Ai: now there was a valley between them and Ai" (v. 11). The whole fighting force of Israel, having been duly mustered, left the camp at Gilgal, where the women, children, and other non-combatants would remain until the return of the army. Once again we mark the geographical accord of the statement that they "went up" with Genesis 12:8, where, quite incidentally, we are told that Bethel and Ai were situate in a mountainous region. They "drew nigh and came before the city," which was in fulfillment of the agreement Joshua had entered into with the thirty thousand (v. 5)-foreshadowing the fidelity of the Captain of our salvation to fulfill His engagements and make good His promises. It is blessed to see how the Lord overcame the fears of Joshua's followers (Josh. 7:5) and wrought in them a willingness to accompany their leader-which is to be regarded as a part of His gracious answer to the prayer of Joshua 7:7-12! The statement that "there was a valley between them and Ai" is not without spiritual significance-they lined up their forces on high ground, and Christians must regard themselves as "partakers of the heavenly calling" (Heb. in. 1) and conduct themselves accordingly if they would be successful in the good fight of faith.
"And he took about five thousand men and set them to lie in wait between Bethel and Ai on the west side of the city" (v. 12). No hurried assault was made upon the enemy by Joshua, but first an orderly disposition of his forces was arranged. It seems strange that some of the commentators should boggle over this verse and be in doubt as to whether or not the five thousand men here spoken of were drawn from the thirty thousand, or were another company, for to us the narrative makes it quite plain that they were a separate force which was now assigned to another position. Joshua's design therein was evident, for his project served a twofold purpose: it cut off Bethel sending any reinforcements to Ai, and it prevented the forces of Ai escaping in that direction when Joshua turned round and fell upon them. It was what strategists would term a flanking movement. Therein we behold the thoroughness of Joshua's preparations, notwithstanding the Divine promise which he had received-"I have given into thine hand the king of Ai," etc. (v. 1)-he took every possible precaution and spared no effort on his part to ensure victory. In other words he made the fullest possible use of all the means at his disposal. And we are required to do likewise.
"And when they had set the people, even all the host that was on the north side of the city, and their liers in wait on the west of the city, Joshua went that night into the midst of the valley" (v. 13). After their uphill march from Gilgal, Joshua decided that his forces should remain stationary until the morning-another illustration of the important principle. "he that believeth shall not make haste." But though he had risen up early that morning there was no taking of his ease by Joshua that night. No furloughs are granted the soldiers of Jesus Christ, for their enemies take none. Our spiritual warfare calls for incessant alertness. How Joshua spent that night we are not told. Some think it was to make a reconnaissance-to ascertain the lay of the land, its roads, etc.-but that was hardly likely by night. Others suppose he spent the time in prayer, asking God's blessing on the forthcoming fight, yet advance no reason why he should leave the camp in order to do so. In any case it was a bold act on his part to venture alone so near unto Ai-an act in accord with the Lord's words to him in Joshua 1:9. Turning from the type to the Antitype, we have here what confirms our remarks on verse 9. Our Lord's last night before the great conflict was spent alone in "the valley" of humiliation-from Gethsemane to Pilate's judgment hall!
"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 our 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" (v. 14). From the opening words of this verse it seems dear that whatever Joshua had done that night in the valley it was now visible to those in Ai as soon as day broke, and that it at once attracted their attention: something which appears to have constituted a challenge to them-reminding us again of our Lord, who so far from hiding from His enemies boldly "went forth" to meet those who had come to apprehend Him (John 18:4). Their "rising up early" indicates their bloodthirstiness and eagerness for the fray, doubting not that an easy conquest would be theirs; possibly they thought to spring a surprise upon Israel by a dawn attack. Alas, how often are we surprised and overcome through failure to be constantly upon our guard. It is while Christ's servants "sleep" that the enemy sows his tares (Matthew 13:25). There is some difficulty in determining the meaning of "went out against Israel to battle at a time appointed": possibly it signifies the same hour as when they were successful against Israel on a former occasion (Josh. 7:5), deeming it a "lucky" one.
"But he wist not that there were liers in ambush against him behind the city." That appears quite a commonplace statement, yet in reality it is far otherwise. The success of Israel's strategy depended upon their men in ambush being undetected, and that in turn depended upon the secret operations of God upon and within the king of Ai. It seems well-nigh impossible that no less than thirty thousand should remain concealed within so short a distance of the city, and not merely for a few minutes, but for forty-eight hours. It was a miracle, as truly so as the sun's remaining stationary at the command of Joshua-the tenth chapter. It was due to the power of Jehovah, who prevented the king of Ai from sending out scouts and discovering the hostile force in his rear. "The king's heart is in the hand of the Lord as the rivers of water: He turneth it whithersoever He will" (Prov. 21:1)-sometimes to act wisely, at others foolishly; sometimes to deal kindly with His people (Ezra 6:22), at others to hate them, as in the case of Pharaoh. What is before us in our present passage supplies a striking illustration of the dominion of God over all and His full control of the wicked, preventing this heathen monarch from taking the most elementary precautions for the safeguarding of his city and people.
What has just been pointed out is far too little attended unto today even by the people of God, that the almighty Governor of the world exerts a restraining influence upon the wicked, and that for the good of His people. Yet Scripture records many specific examples of the same. Thus when Abraham sojourned in Gerah, and from fear denied that Sarah was his wife, her honor was (humanly speaking) placed in the utmost jeopardy, for the king of that place sent and "took her," yet "had not come near her," for, as God said to him, "for I also withheld thee from sinning against Me: therefore suffered I thee not to touch her" (Gen. 20:1-6). Had not the Lord, secretly but effectually, interposed, Abimelech had grievously wronged Sarah. Ah, my reader, how often hath thy gracious God withheld the wicked from touching thee-burglars from breaking into thy house, etc. Again we say, the restraining operations of the Most High are all too little perceived by us. Another notable instance is that of Balaam. He was hired by the king of Moab to curse Israel, and it is clear from the Divine narrative that he was anxious to do so, that he might earn "the wages of unrighteousness." But the Lord prevented him, so that he had to acknowledge, "How shall I curse whom the Lord hath not cursed . . . He hath blessed, and I cannot reverse it" (Num. 23:8, 20).
When Jacob was recounting the wrongs he had suffered at the hands of Laban, his father-in-law, who had deceived him and changed his wages ten times, he added. "But God suffered him not to touch me" (Gen. 31:7), and received a further proof thereof in the immediate sequel (v. 29), when the Lord again held Laban back from venting his anger upon him. The brethren of Joseph hated him, and "conspired against him to slay him" (Gen. 37:18), but Jehovah interposed and thwarted their designs. Nor is this restraining power of God limited to individuals, but is exerted upon whole communities and nations. Thus we are told: "The terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob" (Gen. 35:5). Centuries later the Psalmist was moved to make reference to that phenomenon, "When they were but a few men in number; yea, very few, and strangers in it. When they went from one nation to another, from one kingdom to another people, He suffered no man to do them wrong" (Ps. 105:12-14), bridling their lusts and causing the wolf to dwell with the lamb and the leopard to lie down with the kid. "Neither shall any man desire thy land when thou shalt go up to appear before the Lord thy God thrice in the year"(Ex. 34:24). When the men-folk were no longer present to defend their farms, God restrained the covetous desires and designs of the surrounding heathen.
We consider that what has been alluded to in the last two paragraphs casts much light upon the incident which is here before us, that it was due to the restraining operations of God that the king of Ai failed to send out scouts in all directions ere he led forth the whole of his army from the city, and left it defenseless. Instead, "they hasted and rose up early, and the men of the city went out against Israel to battle" (v. 14). Infatuated by his previous success, filled with self-confidence, he rushed forward to complete disaster. Thus it was with Pharaoh and his hosts when they pursued the Israelites through the Red Sea and perished therein. Before God destroys the wicked, He first gives them up to a spirit of madness. Should these lines be read by a Christ-less soul who is yet in his sins, we beg him to pause and heed the solemn warning which is here presented to him. Let not his previous immunity from Divine judgment fill him with a false sense of security: "they are most in danger who are least aware of it" (Matthew Henry). 'The king of Ai was blind to his own interests-are not you the same? He failed to take the most obvious precautions-are not you guilty of similar folly: hastening unto eternity and utterly unprepared to meet your God? O "seek ye the Lord while He may be found, call ye upon Him while He is near" (Isa. 55:6). "Today if ye will hear His voice, harden not your heart" (Ps. 95:7, 8).
"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" (Josh. 8:14). In Scripture those words, "it came to pass," are something more than a formal manner of prefacing a narrative or introducing an incident, signifying the accomplishment of the Divine foreordination, that it occurred precisely as God had decreed, for He has predestined the actions of the wicked equally with those of the godly. Exactly what it was that they "saw" we know not, but they failed to investigate it, and, being regulated by their senses rather than by reason, precipitately rushed forward to death. Infatuated by his previous success (Josh. 7:5), unconscious that he was fighting against the Almighty and flinging himself upon the thick bosses of His bucklers (Job 15:26), the king issued forth to what he confidently believed would be an easy victory, yet only to fulfill God's purpose (Ecclesiastes 3:1). Upon further reflection, we are now satisfied that that is the meaning of the clause which has puzzled the commentators-"at a time appointed," i.e. of God, for He has fixed the hour of every man's death (Job 7:1).
"And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness" (Josh. 8:15). They pretended to be filled with terror, and instead of making a firm stand against these Canaanites they gave ground, and probably fled in some disorder toward the wilderness. Yet however distasteful and degrading it was for the main body of Israel to feign themselves cowards, it was necessary for them to do so if their plan was to succeed. In like manner, there are times when some Christians are required to act a humble part, perhaps a humiliating one, if the task which is assigned others of their brethren is to be duly accomplished. All cannot occupy positions of equal honor in the church, any more than can all the servants of a king's household be equal-scullery maids are as essential as lords in waiting. In the days of David there were some who girded on their swords and accompanied him to the battlefield, while there were others who were required to remain behind and guard the provender; but it is blessed to observe that when the spoil was to be divided he gave orders, "as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall [take] part alike" (1 Sam. 30:24).
"God hath set the members every one of them in the body, as it hath pleased Him-And the eye cannot say to the hand, I have no need of thee; nor again the head to the feet, I have no need of you. Nay, much more those members of the body which seem to be more feeble, are necessary. . . . Now ye are the body of Christ, and members in particular" (1 Cor. 12:18, 21, 22, 27). In our remarks upon Joshua 8:9, we pointed out how admirable was the self-sacrificing, obedient, and courageous spirit displayed by the thirty thousand: how that they murmured not at being deprived of their rest through being sent away "by night," or at the dangerous post assigned them. Equally praiseworthy was the conduct of this force which accompanied Joshua. They might have asked, Is it for this that thou hast brought us from Gilgal? Have we had a long uphill march only to turn tail as soon as the enemy advance toward us? Or, Since the Lord has delivered Ai into our hands [verse 1], what need is there for us to play so ignominious a part and cut so sorry a figure before the heathen? Instead, they meekly complied with their orders and loyally supported their leader.
But in that to which we have just called attention we should recognize the secret power of God at work, overcoming their natural scruples and inclining them to co-operate fully with their brethren, and thus fulfill His will. This too should be regarded as a part of His gracious answer to the prayer of Joshua 7:6-9. How wondrously He acts when we truly humble ourselves before Him and are concerned for the honor of His name! He makes things work smoothly, yea, work together, when He shows Himself strong in our behalf. Yet how often we miss perceiving the same through failing to observe closely His providences and connect the same with our previous cries unto Him for help. For the sake of our more hyper-Calvinistic readers it may be well for us to point out here that there is nothing more "inconsistent in admiring the virtues of these men of Israel while ascribing the same unto the gracious operations of God than there was in the apostle's telling the Colossians that he "rejoiced" in their orderliness and the "steadfastness of their faith" (Josh. 2:5), when he knew full well that God was the Author of those spiritual fruits. Because there are no official powers or authorities "but of God," that does not preclude our rendering "honor to whom honor is due" (Rom. 13:1, 7)!
"And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness." Once again there is something more here than that which is of historical interest, or even of practical instruction for our hearts. Little as it may appear at first glance, yea, utterly incongruous as it may sound, Joshua's conduct on this occasion-when considered in the light of the immediate sequel-plainly and strikingly foreshadowed Him who though He was rich vet for our sakes became poor, that we through His poverty, humiliation and suffering might be rich. "What Joshua did in this strategem is applicable to our Lord Jesus, of whom he was a type. Joshua conquered by yielding, as if he had himself been conquered: so our Lord Jesus. when He bowed His head and gave up the spirit, seemed as if death had triumphed over Him, and as if He and all His interests had been routed and ruined; but in His resurrection He rallied again, and gave the powers of death a total defeat; He broke the serpent's head by suffering him to bruise His heel. A glorious strategem"! (Matthew Henry). How wonderful are the ways of God, who not only set the sun in the heavens, gave to the lamb its characteristics, appointed the fruit-bearing vine to be a figure of Christ but also shaped Old Testament events so as to prefigure His person and work!
"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" (v. 16). This too was "of the Lord," and it should be marvelous in our eyes. Therein we behold the success which God gave to Joshua's ruse, when his men made a feint as though they were beaten; or rather to his obedient compliance with the orders he had received from the Lord. Not only had the king of Ai gone out with the whole of his military force-sallying forth with the exultant cry: "They flee before us, as at the first" (v. 6)-but when Israel was seen in flight the non-combatant citizens were summoned to join in their pursuit; thereby rendering still easier the task assigned the thirty thousand. It is obvious that Without the Divine blessing on this plan such a considerable body of men could no more have remained concealed than could Jacob's device in Genesis 30:37-43, have prospered. "See how the prosperity of fools destroys them and hardens their hearts to their ruin" (Matthew Henry). Because God had used the king of Ai on a former occasion to chastise Israel, he and his people were puffed up with conceit.
Note carefully the precise expression used here by the Holy Spirit: the inhabitants of Ai were "drawn away from the city." Those words set forth another of the secret operations of the Most High in His government of this world. In our last, we called attention to the restraining influence which He exerts upon men; here His impelling vower is seen. To His people He says, "I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee" (Jer. 31:3), yet not with physical force, but a moral suasion which overcomes their native enmity and frees the will from the dominion of sin. "I drew them with cords of a man, with bands of love" (Hos. 11:4): not by external force, such as is used on brute beasts, but by cogent arguments, tender inducements, constraining motives and obligations, such as are suited to work on the understandings, affections and wills of rational creatures; the same being rendered effectual by the supernatural power and application of the Spirit. Such Divine drawing is absolutely essential in order to the saving of sin's slaves and the freeing of Satan's captives, for as the Lord Jesus so plainly declared, "No man can come to Me except the Father which hath sent Me draw him" (John 6:44)-a truth so repugnant to the proud heart of the natural man, that when Christ uttered it, "From that time many of His disciples went back and walked no more with Him" (John 6:65, 66).
Not only does the Word of Truth make known this drawing power of God upon His elect, but it reveals Him putting forth the same upon the non-elect, though in their case He presents a very different set of reasons and inducements before their minds. "I will harden Pharaoh's heart that he shall follow after thee" (Ex. 14:4)-impelling Egypt's king to pursue His people unto the Red Sea. So too with the other kings of Canaan: "For it was of the Lord to harden their hearts that they should come against Israel to battle, that He might destroy them utterly" (Josh. 11:20). Unto Barak Deborah announced that the Lord God of Israel had declared: "I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude: and I will deliver him into thine hand" (Judg. 4:7). "I will bring them against My land, that the heathen may know Me" (Ezek. 38:16) in the power of My fury (v. 18). "I will also gather all nations, and will bring them down into the valley of Jehoshaphat" (Joel 3:2). So it was with the Aites: the Hebrew word rendered "draw away" in Joshua 8:16, is translated "pluck" in Jeremiah 32:24, "pull out" in Jeremiah 12:13, "be rooted out" in Job 18:14.
"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" (v. 17). Further proof was this that the king of Ai had been given up to a spirit of madness, employing every male at his disposal to pursue Israel, leaving none to guard the city or secure his own retreat in case of emergency. It is hard to conceive a greater piece of folly unless it be that of Pharaoh, who, after witnessing such manifest demonstrations of the power and wrath of Jehovah upon Egypt, should, immediately after the death of all the firstborn, pursue Israel, and then attempt to march through the Red Sea. The one equally with the other was blinded by pride and obstinacy. Yet observe well that those in verses 17 "went out" of their own volition! Thus does Scripture uniformly present together the two sides of man's free agency and God's invincible operations, without any philosophical explanation of the "consistency" of the two things. God "draws" irresistibly, yet without the slightest violation upon man's will or the least impairment of his accountability. If we deny either the one or the other, then we flatly repudiate what is clearly revealed in Holy Writ.
What has just been alluded to is certainly profoundly mysterious, vet that is no valid reason why we should reject it, for if we believe only that which we can fully understand our creed will be a very small one. Even our consciousness bears witness that we act voluntarily, and the ungodly will themselves, at times, admit that a "higher power" constrained them to follow such and such a course; nor do they feel that they were reduced to "mere machines" in so being. Viewing the contents of verse 17 in connection with the warfare of the saint, we are there shown that the hand of every man of this world is, spiritually speaking, against him. Many of them are indeed kind-hearted, generous, and benevolent unto a Christian in temporal things; but (all unconscious to themselves) they are antagonistic to his eternal interests. Their influence is entirely earthly, and never heavenly. What was the attitude of the world toward Christ? Without a single exception, hostile. Pharisees and Sadducees, priests and scribes, politicians and the common people, the Roman soldiers, and even the crucified malefactors, reviled Him, until a miracle of grace transformed one of them into a worshipper. If we were more like Christ we should experience more of the world's enmity and persecution.
"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" (v. 18). He had waited for a further word from Jehovah before taking this action. As it was at Jericho, so here at Ai: each stage of the process in the capturing and destroying of the city must be ordered by the Lord. Thus it was with Moses in every project in which he engaged. So also with the apostles, teaching us that the servant of Christ must not do anything without His authorization. It is indeed blessed to observe here that Joshua's hand was the first one to be outstretched against Ai. Is not the lesson for us therein plain? It is when the antitypical Joshua stretches forth His hand on our behalf that the best time has come for us to act. The need for the Lord to inform Joshua when to stretch forth his hand is obvious, for it served as a signal to those in ambush, and that required to be precisely timed-when the men of Ai had left the city-so that they might swiftly seize their opportunity.
The Lord did not fail His servant, but at the crucial moment gave him the word of command: "Stretch out the spear that is in thy hand." That action was not only designed as a signal to his men in ambush, but, as verse 26 makes clear, by the same He directed the whole engagement, until complete victory was achieved. Now was drawing near the hour of Joshua's triumph, for he was on the point of leading Israel to conquest, of which his outstretched spear was the symbol. That too was a foreshadowing of our blessed Savior. It seems evident from verses 22 and 24 that throughout the contest Joshua must have occupied some position of eminence, from which he gave orders to his troops, and therein he was a figure of Christ on high. The last night but one before the fight, lodging among the people (v. 9), as did Christ with His friends at Bethany. The next night alone in "the midst of the valley" (v. 13)-the symbol of deep, humiliation (Isa. 40:4: Luke 1:52). as our Lord spent His in Gethsemane and the judgment halls of the Jews and Romans. Then fleeing before the foe as if beaten (v. 15). as Christ, in apparent defeat, was out to death by His enemies. Now assured by God of victory (v. 18), as He has promised to make Christ's foes His footstool.
In concluding this article we propose to consider more closely the lines of typical teaching in Joshua 8. In the course of our comments we have indicated some of the practical applications to be made of its contents, and have pointed out the several respects in which Joshua again foreshadowed our Lord. But now we must inquire. What contribution to the particular theme of this book is made by the capturing and destroying of Ai: what are the principal lessons there for us concerning the Christian's warfare? That question is more easily asked than answered, late must acknowledge we have experienced more difficulty here than when pondering what was before us in Joshua 3 and 4. But that is to be expected. First, because Israel here was only enjoying God's second best, and where that be the case His showing Himself strong on our behalf is curtailed, and acts of folly on our part raise, as it were, a cloud of dust, which prevents our perceiving so clearly the workings of God. Second, because the human side of things is more prominent. At first the babe is carried, but the time arrives when it must learn to use its own feet: so with the saint, who has to develop his graces and subdue his lusts.
Both in the crossing of the Jordan and the capturing of Jericho, the Lord did all for Israel, working miracles on their behalf; but in connection with Ai much more was required from them. Thus it is in the spiritual life. Regeneration is a miracle of grace, wherein we were entirely passive; but in order to our growth in grace and spiritual progress, all our faculties have to be called into action. The "lambs" Christ carries in His bosom (Isa. 40:11), but the "sheep" are required to follow Him (John 10:27). Immediately after conversion the power of God is so put forth that usually the believer experiences a season of peace from the assaults of Satan and the stirrings of his inward corruptions. But soon he becomes conscious of the serpent's enmity and is made painfully aware of the powerful enemies within his own heart; and the fight of faith gradually becomes fiercer, and he meets with some humiliating falls in the contest. Yet we can discern the wisdom of God therein, promoting our good. If He continued to do all for us without our active concurrence, and if nothing but victory was our uniform experience, we should quickly become proud and self-sufficient-as was the case with Israel after Jericho! But under Divine chastenings, and through His instructions, we are taught how to turn former defeats into successes-by using the means appointed and counting upon God's blessing the same.
11. The Conquest of Ai (Continued)
Joshua 8:1-35
Ambush
"And it shall be, when ye have taken the city, that ye shall set the city on fire: according to the commandment of the Lord shall ye do. See I have commanded you" (Josh. 8:8). In those words Joshua completed the orders given to thirty thousand of his men who were to lie in ambush behind Ai. He had already assigned the position they were to occupy. He had bidden them to be all of them ready to strike the blow while the iron was hot. He had explained the part which the major portion of his army would play, making their own task much easier. He had assured them the Lord God would deliver the city into their hands. And now he informed them how they must make a thorough job of and complete the task allotted them. Only half of it was accomplished when the city was captured: it must be reduced to ashes. This teaches us that there is to be no relaxing in the performance of duty when God has granted our efforts a measure of success, but a continuing to render full obedience unto all His commandments. Much easier said than done, declares the reader. True, we reply, but enabling grace is available if we seek it wholeheartedly. When the Lord is pleased to prosper our labors, instead of a complacent slackening on our part, it should serve as a spur and encouragement to attempt yet greater things in His name.
Observe the time-mark again: "when ye have taken the city, that ye shall set the city on fire." There was to be no tardiness in executing the orders given them. Each of us should be able, by Divine grace, to aver, "I made haste, and delayed not to keep Thy commandments" (Ps. 119:60). When our duty is clear it should be performed with alacrity. The more unpleasant it be, the sooner it is done the better. Least of all can we afford to trifle with sin or indulge our evil lusts: no quarter must be shown our enemies-Ai must be completely destroyed! The revealed will of God is to be complied with without any reservation on our part. As full obedience was here required from Joshua's men, not only to take the city, but to destroy it, nothing less is required from the soldiers of the Lord Jesus. There was a needs be for these men to carry out their part of the plan promptly, for the sight of the smoking houses would not only dismay and panic the king of Ai and his forces (v. 20), but was to serve as a signal to Joshua that his "ambush" had made themselves masters of the city, and therefore that he and his company might turn round and fall upon their pursuers. Thus we see that tardiness on our part acts as a hindrance to our brethren!
"Joshua therefore sent them forth; and they went to lie in ambush, and abode between Bethel and Ai, on the west side of Ai" (Josh. 8:9). It speaks well for the spirit and loyalty of these men that they made no objection to their leader's orders: that in view of the disaster which overtook their brethren on a former occasion (Josh. 7:4, 5), they raised no demur. Nor did they complain at being deprived of their rest through being sent away "by night" (v. 3). It is also to be recognized that the position assigned unto them was the real post of danger, for, isolated as they would be from the main body of Israel's army, they ran the imminent hazard (humanly speaking) of being discovered by the enemy, and cut off and annihilated by them. It therefore says much for their courage, too, that they promptly complied with Joshua's orders. From the Divine side of things we may perceive again that when God works He always works at both ends of the line: having assured Joshua of the certainty of victory, the Lord also wrought in these men, "both to will and to do of His good pleasure," by inclining them to fulfill their mission faithfully. Incidentally, we may observe the minute accuracy of Scripture, as seen in the topographical harmony between this verse and Genesis 12:8, Bethel and Ai being in close proximity.
"But Joshua lodged that night among the people" (v. 9). He did not accompany the thirty thousand, for there was other important work to engage his attention. It was his evident duty to be with the principal body of his force, that he might maintain their morale, for only a day or two previously their hearts "had melted and become as water" when tidings of the initial failure reached them (Josh. 7:4, 5). He would therefore seek to inspire them with confidence and courage, and turn their minds from the defeat unto the Lord's promise. Not only must discipline be enforced, but there were duties to be discharged which he could not suitably delegate to others, for he had to supervise all the arrangements which needed to be made for the morrow. Yet there is something more here. There is no reason to believe that Joshua had ever done otherwise: nowhere else is such a statement made. Why, then, this particular emphasis: "Joshua lodged that night among the people"? We believe it is because the Holy Spirit looked forward to the Antitype. The Lord Jesus was the homeless Stranger here, and "had not where to lay His head," spending His nights upon the mountain-side (John 7:53; 8:1). So far as we are aware, the Gospels record but one exception: the last night but one before His crucifixion Christ lodged with His friends at Bethany (Mark 14:3, and cf. 14:10 with John 13:3)!
"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" (v. 10). As there was to be no slackness on the part of those whom he had sent away to ambush Ai, so there was no lazing or giving way to self-indulgence by their commander, but the setting before his men a pattern of alacrity and intenseness. "Those who would maintain their spiritual conflicts must not love their ease" (Matthew Henry). The pastor should set his members an example of earnestness, diligence, and zeal. There was no neglecting of his duty on Joshua's part, no treating casually the approaching engagement. All was done decently and in order, in preparation for the forthcoming march. By his "numbering of the people" we understand his marshalling of the host in their proper ranks, seeing to it that each man was in his correct place under his own tribal standard. Then he and the tribal heads took the positions of command. Pastors must have the co-operation and support of their church officers, and they in turn inspire the rank and file with courage and unselfishness. It is to be observed that the "elders" were here accorded a position of honor, for those who humble themselves before God (Josh. 7:6) are in due time exalted by Him.
"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 west side of Ai: now there was a valley between them and Ai" (v. 11). The whole fighting force of Israel, having been duly mustered, left the camp at Gilgal, where the women, children, and other non-combatants would remain until the return of the army. Once again we mark the geographical accord of the statement that they "went up" with Genesis 12:8, where, quite incidentally, we are told that Bethel and Ai were situate in a mountainous region. They "drew nigh and came before the city," which was in fulfillment of the agreement Joshua had entered into with the thirty thousand (v. 5)-foreshadowing the fidelity of the Captain of our salvation to fulfill His engagements and make good His promises. It is blessed to see how the Lord overcame the fears of Joshua's followers (Josh. 7:5) and wrought in them a willingness to accompany their leader-which is to be regarded as a part of His gracious answer to the prayer of Joshua 7:7-12! The statement that "there was a valley between them and Ai" is not without spiritual significance-they lined up their forces on high ground, and Christians must regard themselves as "partakers of the heavenly calling" (Heb. in. 1) and conduct themselves accordingly if they would be successful in the good fight of faith.
"And he took about five thousand men and set them to lie in wait between Bethel and Ai on the west side of the city" (v. 12). No hurried assault was made upon the enemy by Joshua, but first an orderly disposition of his forces was arranged. It seems strange that some of the commentators should boggle over this verse and be in doubt as to whether or not the five thousand men here spoken of were drawn from the thirty thousand, or were another company, for to us the narrative makes it quite plain that they were a separate force which was now assigned to another position. Joshua's design therein was evident, for his project served a twofold purpose: it cut off Bethel sending any reinforcements to Ai, and it prevented the forces of Ai escaping in that direction when Joshua turned round and fell upon them. It was what strategists would term a flanking movement. Therein we behold the thoroughness of Joshua's preparations, notwithstanding the Divine promise which he had received-"I have given into thine hand the king of Ai," etc. (v. 1)-he took every possible precaution and spared no effort on his part to ensure victory. In other words he made the fullest possible use of all the means at his disposal. And we are required to do likewise.
"And when they had set the people, even all the host that was on the north side of the city, and their liers in wait on the west of the city, Joshua went that night into the midst of the valley" (v. 13). After their uphill march from Gilgal, Joshua decided that his forces should remain stationary until the morning-another illustration of the important principle. "he that believeth shall not make haste." But though he had risen up early that morning there was no taking of his ease by Joshua that night. No furloughs are granted the soldiers of Jesus Christ, for their enemies take none. Our spiritual warfare calls for incessant alertness. How Joshua spent that night we are not told. Some think it was to make a reconnaissance-to ascertain the lay of the land, its roads, etc.-but that was hardly likely by night. Others suppose he spent the time in prayer, asking God's blessing on the forthcoming fight, yet advance no reason why he should leave the camp in order to do so. In any case it was a bold act on his part to venture alone so near unto Ai-an act in accord with the Lord's words to him in Joshua 1:9. Turning from the type to the Antitype, we have here what confirms our remarks on verse 9. Our Lord's last night before the great conflict was spent alone in "the valley" of humiliation-from Gethsemane to Pilate's judgment hall!
"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 our 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" (v. 14). From the opening words of this verse it seems dear that whatever Joshua had done that night in the valley it was now visible to those in Ai as soon as day broke, and that it at once attracted their attention: something which appears to have constituted a challenge to them-reminding us again of our Lord, who so far from hiding from His enemies boldly "went forth" to meet those who had come to apprehend Him (John 18:4). Their "rising up early" indicates their bloodthirstiness and eagerness for the fray, doubting not that an easy conquest would be theirs; possibly they thought to spring a surprise upon Israel by a dawn attack. Alas, how often are we surprised and overcome through failure to be constantly upon our guard. It is while Christ's servants "sleep" that the enemy sows his tares (Matthew 13:25). There is some difficulty in determining the meaning of "went out against Israel to battle at a time appointed": possibly it signifies the same hour as when they were successful against Israel on a former occasion (Josh. 7:5), deeming it a "lucky" one.
"But he wist not that there were liers in ambush against him behind the city." That appears quite a commonplace statement, yet in reality it is far otherwise. The success of Israel's strategy depended upon their men in ambush being undetected, and that in turn depended upon the secret operations of God upon and within the king of Ai. It seems well-nigh impossible that no less than thirty thousand should remain concealed within so short a distance of the city, and not merely for a few minutes, but for forty-eight hours. It was a miracle, as truly so as the sun's remaining stationary at the command of Joshua-the tenth chapter. It was due to the power of Jehovah, who prevented the king of Ai from sending out scouts and discovering the hostile force in his rear. "The king's heart is in the hand of the Lord as the rivers of water: He turneth it whithersoever He will" (Prov. 21:1)-sometimes to act wisely, at others foolishly; sometimes to deal kindly with His people (Ezra 6:22), at others to hate them, as in the case of Pharaoh. What is before us in our present passage supplies a striking illustration of the dominion of God over all and His full control of the wicked, preventing this heathen monarch from taking the most elementary precautions for the safeguarding of his city and people.
What has just been pointed out is far too little attended unto today even by the people of God, that the almighty Governor of the world exerts a restraining influence upon the wicked, and that for the good of His people. Yet Scripture records many specific examples of the same. Thus when Abraham sojourned in Gerah, and from fear denied that Sarah was his wife, her honor was (humanly speaking) placed in the utmost jeopardy, for the king of that place sent and "took her," yet "had not come near her," for, as God said to him, "for I also withheld thee from sinning against Me: therefore suffered I thee not to touch her" (Gen. 20:1-6). Had not the Lord, secretly but effectually, interposed, Abimelech had grievously wronged Sarah. Ah, my reader, how often hath thy gracious God withheld the wicked from touching thee-burglars from breaking into thy house, etc. Again we say, the restraining operations of the Most High are all too little perceived by us. Another notable instance is that of Balaam. He was hired by the king of Moab to curse Israel, and it is clear from the Divine narrative that he was anxious to do so, that he might earn "the wages of unrighteousness." But the Lord prevented him, so that he had to acknowledge, "How shall I curse whom the Lord hath not cursed . . . He hath blessed, and I cannot reverse it" (Num. 23:8, 20).
When Jacob was recounting the wrongs he had suffered at the hands of Laban, his father-in-law, who had deceived him and changed his wages ten times, he added. "But God suffered him not to touch me" (Gen. 31:7), and received a further proof thereof in the immediate sequel (v. 29), when the Lord again held Laban back from venting his anger upon him. The brethren of Joseph hated him, and "conspired against him to slay him" (Gen. 37:18), but Jehovah interposed and thwarted their designs. Nor is this restraining power of God limited to individuals, but is exerted upon whole communities and nations. Thus we are told: "The terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob" (Gen. 35:5). Centuries later the Psalmist was moved to make reference to that phenomenon, "When they were but a few men in number; yea, very few, and strangers in it. When they went from one nation to another, from one kingdom to another people, He suffered no man to do them wrong" (Ps. 105:12-14), bridling their lusts and causing the wolf to dwell with the lamb and the leopard to lie down with the kid. "Neither shall any man desire thy land when thou shalt go up to appear before the Lord thy God thrice in the year"(Ex. 34:24). When the men-folk were no longer present to defend their farms, God restrained the covetous desires and designs of the surrounding heathen.
We consider that what has been alluded to in the last two paragraphs casts much light upon the incident which is here before us, that it was due to the restraining operations of God that the king of Ai failed to send out scouts in all directions ere he led forth the whole of his army from the city, and left it defenseless. Instead, "they hasted and rose up early, and the men of the city went out against Israel to battle" (v. 14). Infatuated by his previous success, filled with self-confidence, he rushed forward to complete disaster. Thus it was with Pharaoh and his hosts when they pursued the Israelites through the Red Sea and perished therein. Before God destroys the wicked, He first gives them up to a spirit of madness. Should these lines be read by a Christ-less soul who is yet in his sins, we beg him to pause and heed the solemn warning which is here presented to him. Let not his previous immunity from Divine judgment fill him with a false sense of security: "they are most in danger who are least aware of it" (Matthew Henry). 'The king of Ai was blind to his own interests-are not you the same? He failed to take the most obvious precautions-are not you guilty of similar folly: hastening unto eternity and utterly unprepared to meet your God? O "seek ye the Lord while He may be found, call ye upon Him while He is near" (Isa. 55:6). "Today if ye will hear His voice, harden not your heart" (Ps. 95:7, 8).
"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" (Josh. 8:14). In Scripture those words, "it came to pass," are something more than a formal manner of prefacing a narrative or introducing an incident, signifying the accomplishment of the Divine foreordination, that it occurred precisely as God had decreed, for He has predestined the actions of the wicked equally with those of the godly. Exactly what it was that they "saw" we know not, but they failed to investigate it, and, being regulated by their senses rather than by reason, precipitately rushed forward to death. Infatuated by his previous success (Josh. 7:5), unconscious that he was fighting against the Almighty and flinging himself upon the thick bosses of His bucklers (Job 15:26), the king issued forth to what he confidently believed would be an easy victory, yet only to fulfill God's purpose (Ecclesiastes 3:1). Upon further reflection, we are now satisfied that that is the meaning of the clause which has puzzled the commentators-"at a time appointed," i.e. of God, for He has fixed the hour of every man's death (Job 7:1).
"And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness" (Josh. 8:15). They pretended to be filled with terror, and instead of making a firm stand against these Canaanites they gave ground, and probably fled in some disorder toward the wilderness. Yet however distasteful and degrading it was for the main body of Israel to feign themselves cowards, it was necessary for them to do so if their plan was to succeed. In like manner, there are times when some Christians are required to act a humble part, perhaps a humiliating one, if the task which is assigned others of their brethren is to be duly accomplished. All cannot occupy positions of equal honor in the church, any more than can all the servants of a king's household be equal-scullery maids are as essential as lords in waiting. In the days of David there were some who girded on their swords and accompanied him to the battlefield, while there were others who were required to remain behind and guard the provender; but it is blessed to observe that when the spoil was to be divided he gave orders, "as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall [take] part alike" (1 Sam. 30:24).
"God hath set the members every one of them in the body, as it hath pleased Him-And the eye cannot say to the hand, I have no need of thee; nor again the head to the feet, I have no need of you. Nay, much more those members of the body which seem to be more feeble, are necessary. . . . Now ye are the body of Christ, and members in particular" (1 Cor. 12:18, 21, 22, 27). In our remarks upon Joshua 8:9, we pointed out how admirable was the self-sacrificing, obedient, and courageous spirit displayed by the thirty thousand: how that they murmured not at being deprived of their rest through being sent away "by night," or at the dangerous post assigned them. Equally praiseworthy was the conduct of this force which accompanied Joshua. They might have asked, Is it for this that thou hast brought us from Gilgal? Have we had a long uphill march only to turn tail as soon as the enemy advance toward us? Or, Since the Lord has delivered Ai into our hands [verse 1], what need is there for us to play so ignominious a part and cut so sorry a figure before the heathen? Instead, they meekly complied with their orders and loyally supported their leader.
But in that to which we have just called attention we should recognize the secret power of God at work, overcoming their natural scruples and inclining them to co-operate fully with their brethren, and thus fulfill His will. This too should be regarded as a part of His gracious answer to the prayer of Joshua 7:6-9. How wondrously He acts when we truly humble ourselves before Him and are concerned for the honor of His name! He makes things work smoothly, yea, work together, when He shows Himself strong in our behalf. Yet how often we miss perceiving the same through failing to observe closely His providences and connect the same with our previous cries unto Him for help. For the sake of our more hyper-Calvinistic readers it may be well for us to point out here that there is nothing more "inconsistent in admiring the virtues of these men of Israel while ascribing the same unto the gracious operations of God than there was in the apostle's telling the Colossians that he "rejoiced" in their orderliness and the "steadfastness of their faith" (Josh. 2:5), when he knew full well that God was the Author of those spiritual fruits. Because there are no official powers or authorities "but of God," that does not preclude our rendering "honor to whom honor is due" (Rom. 13:1, 7)!
"And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness." Once again there is something more here than that which is of historical interest, or even of practical instruction for our hearts. Little as it may appear at first glance, yea, utterly incongruous as it may sound, Joshua's conduct on this occasion-when considered in the light of the immediate sequel-plainly and strikingly foreshadowed Him who though He was rich vet for our sakes became poor, that we through His poverty, humiliation and suffering might be rich. "What Joshua did in this strategem is applicable to our Lord Jesus, of whom he was a type. Joshua conquered by yielding, as if he had himself been conquered: so our Lord Jesus. when He bowed His head and gave up the spirit, seemed as if death had triumphed over Him, and as if He and all His interests had been routed and ruined; but in His resurrection He rallied again, and gave the powers of death a total defeat; He broke the serpent's head by suffering him to bruise His heel. A glorious strategem"! (Matthew Henry). How wonderful are the ways of God, who not only set the sun in the heavens, gave to the lamb its characteristics, appointed the fruit-bearing vine to be a figure of Christ but also shaped Old Testament events so as to prefigure His person and work!
"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" (v. 16). This too was "of the Lord," and it should be marvelous in our eyes. Therein we behold the success which God gave to Joshua's ruse, when his men made a feint as though they were beaten; or rather to his obedient compliance with the orders he had received from the Lord. Not only had the king of Ai gone out with the whole of his military force-sallying forth with the exultant cry: "They flee before us, as at the first" (v. 6)-but when Israel was seen in flight the non-combatant citizens were summoned to join in their pursuit; thereby rendering still easier the task assigned the thirty thousand. It is obvious that Without the Divine blessing on this plan such a considerable body of men could no more have remained concealed than could Jacob's device in Genesis 30:37-43, have prospered. "See how the prosperity of fools destroys them and hardens their hearts to their ruin" (Matthew Henry). Because God had used the king of Ai on a former occasion to chastise Israel, he and his people were puffed up with conceit.
Note carefully the precise expression used here by the Holy Spirit: the inhabitants of Ai were "drawn away from the city." Those words set forth another of the secret operations of the Most High in His government of this world. In our last, we called attention to the restraining influence which He exerts upon men; here His impelling vower is seen. To His people He says, "I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee" (Jer. 31:3), yet not with physical force, but a moral suasion which overcomes their native enmity and frees the will from the dominion of sin. "I drew them with cords of a man, with bands of love" (Hos. 11:4): not by external force, such as is used on brute beasts, but by cogent arguments, tender inducements, constraining motives and obligations, such as are suited to work on the understandings, affections and wills of rational creatures; the same being rendered effectual by the supernatural power and application of the Spirit. Such Divine drawing is absolutely essential in order to the saving of sin's slaves and the freeing of Satan's captives, for as the Lord Jesus so plainly declared, "No man can come to Me except the Father which hath sent Me draw him" (John 6:44)-a truth so repugnant to the proud heart of the natural man, that when Christ uttered it, "From that time many of His disciples went back and walked no more with Him" (John 6:65, 66).
Not only does the Word of Truth make known this drawing power of God upon His elect, but it reveals Him putting forth the same upon the non-elect, though in their case He presents a very different set of reasons and inducements before their minds. "I will harden Pharaoh's heart that he shall follow after thee" (Ex. 14:4)-impelling Egypt's king to pursue His people unto the Red Sea. So too with the other kings of Canaan: "For it was of the Lord to harden their hearts that they should come against Israel to battle, that He might destroy them utterly" (Josh. 11:20). Unto Barak Deborah announced that the Lord God of Israel had declared: "I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude: and I will deliver him into thine hand" (Judg. 4:7). "I will bring them against My land, that the heathen may know Me" (Ezek. 38:16) in the power of My fury (v. 18). "I will also gather all nations, and will bring them down into the valley of Jehoshaphat" (Joel 3:2). So it was with the Aites: the Hebrew word rendered "draw away" in Joshua 8:16, is translated "pluck" in Jeremiah 32:24, "pull out" in Jeremiah 12:13, "be rooted out" in Job 18:14.
"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" (v. 17). Further proof was this that the king of Ai had been given up to a spirit of madness, employing every male at his disposal to pursue Israel, leaving none to guard the city or secure his own retreat in case of emergency. It is hard to conceive a greater piece of folly unless it be that of Pharaoh, who, after witnessing such manifest demonstrations of the power and wrath of Jehovah upon Egypt, should, immediately after the death of all the firstborn, pursue Israel, and then attempt to march through the Red Sea. The one equally with the other was blinded by pride and obstinacy. Yet observe well that those in verses 17 "went out" of their own volition! Thus does Scripture uniformly present together the two sides of man's free agency and God's invincible operations, without any philosophical explanation of the "consistency" of the two things. God "draws" irresistibly, yet without the slightest violation upon man's will or the least impairment of his accountability. If we deny either the one or the other, then we flatly repudiate what is clearly revealed in Holy Writ.
What has just been alluded to is certainly profoundly mysterious, vet that is no valid reason why we should reject it, for if we believe only that which we can fully understand our creed will be a very small one. Even our consciousness bears witness that we act voluntarily, and the ungodly will themselves, at times, admit that a "higher power" constrained them to follow such and such a course; nor do they feel that they were reduced to "mere machines" in so being. Viewing the contents of verse 17 in connection with the warfare of the saint, we are there shown that the hand of every man of this world is, spiritually speaking, against him. Many of them are indeed kind-hearted, generous, and benevolent unto a Christian in temporal things; but (all unconscious to themselves) they are antagonistic to his eternal interests. Their influence is entirely earthly, and never heavenly. What was the attitude of the world toward Christ? Without a single exception, hostile. Pharisees and Sadducees, priests and scribes, politicians and the common people, the Roman soldiers, and even the crucified malefactors, reviled Him, until a miracle of grace transformed one of them into a worshipper. If we were more like Christ we should experience more of the world's enmity and persecution.
"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" (v. 18). He had waited for a further word from Jehovah before taking this action. As it was at Jericho, so here at Ai: each stage of the process in the capturing and destroying of the city must be ordered by the Lord. Thus it was with Moses in every project in which he engaged. So also with the apostles, teaching us that the servant of Christ must not do anything without His authorization. It is indeed blessed to observe here that Joshua's hand was the first one to be outstretched against Ai. Is not the lesson for us therein plain? It is when the antitypical Joshua stretches forth His hand on our behalf that the best time has come for us to act. The need for the Lord to inform Joshua when to stretch forth his hand is obvious, for it served as a signal to those in ambush, and that required to be precisely timed-when the men of Ai had left the city-so that they might swiftly seize their opportunity.
The Lord did not fail His servant, but at the crucial moment gave him the word of command: "Stretch out the spear that is in thy hand." That action was not only designed as a signal to his men in ambush, but, as verse 26 makes clear, by the same He directed the whole engagement, until complete victory was achieved. Now was drawing near the hour of Joshua's triumph, for he was on the point of leading Israel to conquest, of which his outstretched spear was the symbol. That too was a foreshadowing of our blessed Savior. It seems evident from verses 22 and 24 that throughout the contest Joshua must have occupied some position of eminence, from which he gave orders to his troops, and therein he was a figure of Christ on high. The last night but one before the fight, lodging among the people (v. 9), as did Christ with His friends at Bethany. The next night alone in "the midst of the valley" (v. 13)-the symbol of deep, humiliation (Isa. 40:4: Luke 1:52). as our Lord spent His in Gethsemane and the judgment halls of the Jews and Romans. Then fleeing before the foe as if beaten (v. 15). as Christ, in apparent defeat, was out to death by His enemies. Now assured by God of victory (v. 18), as He has promised to make Christ's foes His footstool.
In concluding this article we propose to consider more closely the lines of typical teaching in Joshua 8. In the course of our comments we have indicated some of the practical applications to be made of its contents, and have pointed out the several respects in which Joshua again foreshadowed our Lord. But now we must inquire. What contribution to the particular theme of this book is made by the capturing and destroying of Ai: what are the principal lessons there for us concerning the Christian's warfare? That question is more easily asked than answered, late must acknowledge we have experienced more difficulty here than when pondering what was before us in Joshua 3 and 4. But that is to be expected. First, because Israel here was only enjoying God's second best, and where that be the case His showing Himself strong on our behalf is curtailed, and acts of folly on our part raise, as it were, a cloud of dust, which prevents our perceiving so clearly the workings of God. Second, because the human side of things is more prominent. At first the babe is carried, but the time arrives when it must learn to use its own feet: so with the saint, who has to develop his graces and subdue his lusts.
Both in the crossing of the Jordan and the capturing of Jericho, the Lord did all for Israel, working miracles on their behalf; but in connection with Ai much more was required from them. Thus it is in the spiritual life. Regeneration is a miracle of grace, wherein we were entirely passive; but in order to our growth in grace and spiritual progress, all our faculties have to be called into action. The "lambs" Christ carries in His bosom (Isa. 40:11), but the "sheep" are required to follow Him (John 10:27). Immediately after conversion the power of God is so put forth that usually the believer experiences a season of peace from the assaults of Satan and the stirrings of his inward corruptions. But soon he becomes conscious of the serpent's enmity and is made painfully aware of the powerful enemies within his own heart; and the fight of faith gradually becomes fiercer, and he meets with some humiliating falls in the contest. Yet we can discern the wisdom of God therein, promoting our good. If He continued to do all for us without our active concurrence, and if nothing but victory was our uniform experience, we should quickly become proud and self-sufficient-as was the case with Israel after Jericho! But under Divine chastenings, and through His instructions, we are taught how to turn former defeats into successes-by using the means appointed and counting upon God's blessing the same.