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The embarrassment which Achan's sin gave to the affairs of Israel being over, we have them here in a very good posture again, the affairs both of war and religion. Here is, I. The glorious progress of their arms in the taking of Ai, before which they had lately suffered disgrace. 1. God encourages Joshua to attack it, with the assurance of success, and directs him what method to take, Jos 8:1,2. 2. Joshua gives orders accordingly to the men of war, Jos 8:3-8. 3. The stratagem is managed as it was projected, and succeeds as it was desired, Jos 8:9-22. 4. Joshua becomes master of this city, puts all the inhabitants to the sword, burns it, hangs the king, but gives the plunder to the soldiers, Jos 8:23-29. II. The great solemnity of writing and reading the law before a general assembly of all Israel, drawn up for that purpose upon the two mountains of Gerizim and Ebal, according to an order which Moses had received from the Lord, and delivered to them, Jos 8:30-35. Thus did they take their work before them, and make the business of their religion to keep pace with their secular business.
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The Destruction of Ai (1451 BC)
简体中文
艾城的毁灭（主前1451年）
¹ 耶和华对约书亚说：不要惧怕，也不要惊惶；你率领一切兵丁起来，上艾城去；看哪，我已把艾城的王和他的民、他的城、他的地，都交在你手里。
² 你怎样待耶利哥和耶利哥的王，也当照样待艾城和艾城的王；只是城中所掠的财物和牲畜，你们可以取为自己的掠物。你要在城后设下伏兵。
以色列人有约书亚这样一位统帅实在有福，而约书亚有神自己这样一位引导者更为有福；每逢遇到困难，他无需召开军事会议，因为神与他如此亲近，不仅回答他的询问，甚至预先看到他的需要。看来约书亚此刻正踌躇不前，亚干所惹的祸使他陷入的纷乱尚未平复，他一想到推进便不寒而栗，唯恐营中还有另一个亚干；那时神便对他说话——或如从前一样借着异象（书5:1-15），或借着审判的胸牌。请注意：当我们忠实地除掉了那使我们与神隔绝的罪——那当灭之物——那时，也唯有那时，我们才可期望从神那里听见安慰的话；而神指引我们当如何继续我们属灵的工作与争战，便是他与我们和好的明证。请观察此处：
I. 神给约书亚前进的鼓励：不要惧怕，也不要惊惶（书8:1）。这话暗示亚干的罪及其后果曾使约书亚极其沮丧，几乎令他心灰意冷。教会内部的腐化比外部的反对更削弱其引导者与帮助者的手，更挫抑他们的士气；背信的以色列人比恶意的迦南人更可畏。但神吩咐约书亚不要惊惶；那保守以色列不被仇敌毁灭的同一大能，也必保守他们不致自我毁灭。为激励他，1. 神向他保证攻取艾城必胜，告诉他这城全然属他；但他必须视之为神的礼物：我已交在你手里——这话既保证了他的所有权，也保证了他的占有，并使他有义务将二者的荣耀都归给神，诗44:3。2. 神允许百姓取掠物归己。此处掠物不像耶利哥那样献归于神，因此百姓不致再犯如在那城所犯的过犯。请观察：贪图禁取之掠物的亚干，既失了那掠物，又失了性命和一切；而其余的百姓因良心上禁戒了当灭之物，很快便因顺服而得着艾城的掠物作为赏报。要得享神所允许之物的安慰，途径就是禁戒他所禁止之物。没有人会因舍己而吃亏；当先让神得他当得的，然后一切对我们便都是洁净而稳妥的，王上17:13。神领他们来到这些美好的城邑、装满各样美物的房屋，并非要以他们所不能触及之物来戏弄他们；而是既从耶利哥收了初熟的果子，艾城以及此后一切落入他们手中的城邑之掠物，他们便可取为自己的掠物。
II. 神指示他攻取艾城的方法。这事不可像攻取耶利哥那样旷日持久；否则战争将拖延太久。那些为耶利哥耐心等候七日的人，如今要在一日之内得着艾城。这事也不像那次要凭神迹、纯粹借神的作为而成，如今他们要运用自己的谋略与勇气；既已看见神为他们行事，如今他们当振奋起来。神指示他：1. 率领全体百姓，使他们都成为这行动的见证者和掠物的分享者。借此，神含蓄地责备了他前次攻艾时所派队伍之小（书7:4）。2. 在城后设伏；这或许是约书亚此时若没有神的指示便不会想到的方法；虽然如今我们不再期望借异象、声音或神谕来得着指示，然而凡受托参与公众议政之人若为公众利益采取审慎的措施，就当承认是神将此放在他们心中；那教导农夫辨别之道的，无疑也教导政治家和统帅。
³ 于是约书亚和一切兵丁都起来，要上艾城去；约书亚选了三万大能的勇士，夜间打发他们去。
⁴ 吩咐他们说：你们要看准，要在城后埋伏，不可离城太远；都要各自准备。
⁵ 我与我所带领的众民要向城进逼；当他们出来迎战我们，如同初次一样，我们就在他们面前逃跑，
⁶ （因为他们必出来追赶我们，）直到我们将他们引离城中；因为他们必说：他们在我们面前逃跑，如同初次一样；所以我们要在他们面前逃跑。
⁷ 那时你们就从埋伏之处起来，夺取那城；因为耶和华你们的神必将它交在你们手里。
⁸ 你们夺了城以后，就放火烧城，照耶和华的话而行。看哪，我已经吩咐你们了。
⁹ 约书亚就打发他们去；他们到埋伏的地方，住在伯特利和艾城之间，就是在艾城的西边；但约书亚当夜住在百姓中间。
¹⁰ 约书亚清早起来，点阅百姓，他和以色列的长老在百姓前头上艾城去。
¹¹ 众百姓，就是与他同在的兵丁，都上去，向前逼近，来到城前，在艾城北边安营；在他和艾城之间有一山谷。
¹² 他挑了约五千人，使他们埋伏在伯特利和艾城之间，就是在城的西边。
¹³ 于是他们布置了百姓，就是城北的全军和城西的伏兵。那夜约书亚进入山谷之中。
¹⁴ 艾城的王看见了，就急忙清早起来，他和众百姓到了所定的时候，出来面向亚拉巴，要与以色列人打仗；王却不知道城后有伏兵。
¹⁵ 约书亚和以色列人在他们面前装败，往旷野的路逃跑。
¹⁶ 艾城的众民都被招聚，追赶他们；他们就追赶约书亚，被引离城中。
¹⁷ 艾城和伯特利连一个人都没有留下，不出来追赶以色列人的；他们敞开城门，追赶以色列人。
¹⁸ 耶和华对约书亚说：你向艾城伸出手里所拿的短枪，因为我要将城交在你手里。约书亚就向城伸出手里所拿的短枪。
¹⁹ 他一伸手，伏兵就从埋伏之处速速起来，跑进城去，夺了城，急忙放火烧城。
²⁰ 艾城的人回头一看，不料，城中烟气冲天，他们向这边或那边都无路可逃；那往旷野逃跑的百姓便转身追击追赶他们的人。
²¹ 约书亚和以色列众人看见伏兵夺了城，城中烟气上腾，就转身回去，击杀艾城的人。
²² 伏兵也从城中出来迎击他们；他们就被夹在以色列人中间，这边那边都有；于是击杀他们，不容一人逃脱或存留。
此处记载了以计谋攻取艾城之事。我们确知此处所用的计谋是合法且正当的；是神亲自设立的，我们也有理由相信类似的计谋在其他战争中也同样合法正当。此处并未背弃任何盟约，未违背任何和约而取得优势；不，这些是神圣的事，不可拿作笑谈，也不可为权宜之用；诺言一经许下，即便对仇敌也成了债。但此处的计谋并未说谎；所隐瞒的不过是他们自己的谋略，仇敌从未自以为有权得知；所掩饰、所伪作的不过是一次退却——而这并非他们无力维持攻势、或无意重来的必然标记。仇敌本当有所戒备，当坚守在自己城墙的防御之内。若他们循常理而行，本不应冒险去追击一支在人数上明显远胜于他们的军队，并将城池置于不设防之境；但（si populus vult decipi, decipiatur——若百姓情愿受骗，便由他受骗吧）倘若迦南人如此轻易被蒙骗，并在追击神的以色列时违犯了一切谋略与善治的法则，那么以色列人利用他们的暴怒和轻率而取得优势，便完全无可指摘；这与神乐意论及他们的品格——是不说谎的儿女——也丝毫无悖。如今在关于此事的叙述中：
I. 在所用兵力的数目上存在一些难解之处。书中提到（书8:3）有三万人被挑选出来在夜间打发去，吩咐他们一见城中无人便要突袭那城（书8:4,7,8）。然而此后（书8:12）又说，约书亚挑了五千人设他们为伏兵在城后，而那伏兵进了城，放火烧城（书8:19）。关于这一点，1. 有人认为派出的是两队伏兵：先是三万人，后又派五千人去扼守要道，拦截那些初次被派者；而约书亚则率领以色列的千军万马公开攻城。这是博学的帕特里克主教的主张，他依据神在书8:1的命令，要约书亚带领所有兵丁同去。然而，2. 另有人认为，所有百姓只是被带去在城前列阵，约书亚从中挑选了三万人投入行动，又从其中派出五千人埋伏——人数已是在不被发现的情况下可以行进的极限（再多便会被发现，计谋便会败露）；然后他以其余的二万五千人公开进攻——如马西乌斯所想；或仍以那三万人（他为此保持完整）公开进攻——如加尔文所想，因为另外还派了五千人作伏兵。他们又认为书8:3所说他在夜间打发去吩咐他们在城后埋伏的，必是指那五千人，虽然具体数字直到书8:12才被点明。如果我们容许叙述顺序中这种看似颠倒的现象（或许从其他圣经史事中也可找到类似的例子），那么最有可能的便是只有一支伏兵，仅由五千人组成，对这一用途已足。
II. 然而故事的主要脉络已足够清楚：一队人马被秘密调到城后——在主力大军驻扎的另一面（地形大概有利于他们隐蔽）；约书亚和随从的军队面对着城；守军出城猛烈突袭，他们便撤退、退却、看似混乱地退向旷野；艾城的人见了，便倾巢而出追赶他们。这给埋伏者提供了一个绝佳机会，使他们得以控制全城；当他们以烟火向约书亚发出信号之后，他便率全军回头攻击追赶者——这些人到此时才察觉所中的圈套，却为时已晚，退路又被截断，无一幸免，全被剪除。同样的计谋在士20:30等处也可见到。在这故事中我们可观察：
1. 约书亚是一位何等英勇的统帅。请看，(1.) 他的谋略与慎重。神给了他提示（书8:2）要在城后设伏，却把具体安排留给他自己决定，而他安排得极为出色。无疑智慧使智慧人胜过十个勇士，传7:19。(2.) 他的勤勉与尽心（书8:10）：他清早起来，好不浪费时间，并表明他的心何等专注于其任务。凡愿持续进行属灵争战的人，都不可贪图安逸。(3.) 他的勇气与决断；虽然以色列的军队曾在艾城前被击退，他仍决意亲自率领他们第二次进攻，书8:5。他自己既是长老，便带着以色列的长老同去攻城（书8:10），仿佛他要去审判他们如同罪犯，而非与他们交战如同仇敌。(4.) 他的谨慎与深思（书8:13）：他当夜进入山谷之中，好作必要的攻城部署，检视一切是否井然有序。博学的帕特里克主教有一虔诚的推测：他独自进入山谷，为他的事业向神求福，而他的寻求并非徒然。(5.) 他的坚毅与恒忍；当他向城伸出短枪之后（书8:18——这枪对以色列的仇敌几乎与摩西的杖一样致命、一样可畏），他绝不缩手，直到工作完成。他争战时的手，正如摩西代求时的手，坚定直到日落。凡已向属灵仇敌伸出手的人，绝不可收回。最后，约书亚在此计谋中所行的，可应用在我们主耶稣身上——约书亚正是他的预表。约书亚借着退让而得胜，仿佛自己被击败了一般；照样我们的主耶稣，当他低下头交出灵魂时，似乎死已经胜过了他，似乎他和他的事工都已溃败覆亡；但他在复活之中重新集结，给了黑暗的权势一次彻底的击败；他借着容让蛇伤他的脚跟，而打碎了蛇的头。何等荣耀的计谋！
2. 以色列是何等顺服的百姓。凡约书亚照耶和华的命令吩咐他们去行的（书8:8），他们都照着行了，毫不抱怨，也不争辩。那些被派去在伯特利和艾城之间（两座结盟反对他们的城）埋伏的人，处于危险的岗位，若被发现可能全军覆没，然而他们冒险前往；当大军退却逃跑时，这既失体面又极危险，然而为顺服约书亚，他们都照样行了。
3. 艾城的王是何等昏迷的仇敌。(1.) 他竟没有借哨兵发现埋伏在城后的人（书8:14）。有人注意到，这是神使人对自己的利益和自己平安之事视而不见的大能的一个显著例子——他不知道城后有伏兵。最不在意自己处于危险中的人，往往最为危险。(2.) 当以色列似乎逃跑时，他竟倾全军之力去追赶，不留一人守城、保退路，书8:17。教会的仇敌常常因自己的暴怒和对神之以色列的仇恨之烈，而自取灭亡。法老正是因追击以色列之急切，把自己投进了红海。(3.) 从前以色列初次攻城时，三千人中杀了三十六人，他竟由此推断如今他所面对的如此大军必会全线溃败（书8:6）：*他们在我们面前逃跑，如同初次一样。*请看愚妄人的繁荣如何毁灭他们，并使他们心硬以致灭亡。神曾以艾城的人为刑杖，管教他的百姓因染指当灭之物而有的过犯；这却使他们骄傲自大，以为从这些可畏的入侵者手中解救本国，荣耀必归自己；但他们很快便看见自己的错觉，明白当以色列人与他们的神和好之后，他们便无力抵挡。神不过借他们责备以色列，意在管教一过，便将那刑杖本身投入火中；然而他们不是这样意思，他们心中心怀剪除毁灭（赛10:5-7）。
4. 以色列借着神的恩惠和赐福，得着了何等彻底的胜利。各人都尽了本分：以色列分作两处的军队借着约定的信号彼此联络，一切都照计划成就；以致艾城的人正当最自信得胜之时，发现自己已被包围，既无斗志抵抗，又无路可逃，只能无可奈何地将性命交在灭命者手中。如今很难说，是以色列人的呐喊更高，还是艾城人的哀号更响；但当他们至高的把握如此骤然沉入最深的绝望时，他们所充满的恐惧与混乱是不难想象的。请注意，恶人的夸胜是短暂的（伯20:5）。他们被高举不过片时，好叫他们的跌倒与毁灭更加惨重（伯24:24）。请看那没有神帮助的人，天平何等容易、何等迅速地转向对他们不利。
²³ 至于艾城的王，他们活捉了他，解到约书亚那里。
²⁴ 以色列人在田间、在旷野杀尽艾城一切的居民，他们追杀他们，直到他们都倒在刀剑的边缘，直到灭尽；那时众以色列人回到艾城，用刀击杀城中的人。
²⁵ 当日被杀的人，连男带女，共一万二千人，就是艾城一切的人。
²⁶ 约书亚没有收回手里所伸出的短枪，直到他将艾城的一切居民尽行毁灭。
²⁷ 惟独那城中的牲畜和财物，以色列人照耶和华所吩咐约书亚的话，取为自己的掠物。
²⁸ 约书亚焚烧艾城，使城永远成为乱堆，荒凉直到今日。
²⁹ 他又将艾城的王挂在木头上，直到晚上；日落的时候，约书亚吩咐人把尸首从木头上取下来，丢在城门口，又在那里堆起一大堆石头，直到今日还在。
此处记载以色列人在攻取艾城之胜后如何利用战果。1. 他们将一切尽行刀杀，不但在田间，也在城中，无论男女老幼，无一存留（书8:24）。公义的审判官神已因他们的恶而判了这话，所以以色列人不过是他的公义之臣、他判语的执行者。在本故事中，仅一次、也唯有一次提到伯特利的人与艾城的人结盟（书8:17）。虽然他们有自己的王，并非艾城之王的臣属（因为伯特利的王也算在约书亚所灭的三十一个王之中，书12:16），但艾城既地势更为坚固，他们便投入其中，为自身的安全，也为加强邻舍的力量；于是（我们可以推想）他们也与艾城的人一同被剪除；这样，他们本以为可借以避祸的，反倒加速了他们的灾祸。被杀的总数看来不过一万二千人，要抵挡以色列的千军万马，实在微不足道；但神所要毁灭的，他必使其昏迷。此处说（书8:26）约书亚没有收回他伸出短枪的那只手（书8:18），直到杀戮完毕。有人认为他所伸出的枪并非用来杀敌，而是用来激励鼓舞自己的士兵，因为这枪的末端可能挂着某种旗帜或标志；他们并将此视为他舍己的实例：虽然胸中所燃的勇气之火本会催他手持利剑冲入战阵最激烈之处，但为顺服神，他守住了旗手这较为次要的岗位，直到任务完成。借着伸出的枪，他指引百姓当仰望从神而来的帮助，并将赞美归给他。2. 他们劫掠了那城，将一切掠物取为己有，书8:27。如此，罪人的财富为义人积存；他们出埃及时向邻舍借取而带出的掠物，多半已耗费在他们在旷野所立的会幕之上，如今他们连本带利得了偿还。此处所获的掠物，大概都被集中起来，由约书亚按适当比例分配，正如米甸人的掠物那样（民31:26等）。这并非以混乱或暴力夺取，因为神是秩序与公正的神，不是混乱的神。3. 他们将城化为灰烬，任其长久荒凉（书8:28）。以色列那时还要住在帐棚里，所以这城也如耶利哥一样必须被焚烧。虽然重建此城并无咒诅相随，但看来此城并未被重建——除非它就是我们许久之后在尼11:31所读到的"艾雅"。有人认为此城未被重建，是因为以色列曾在此前兵败于其下，这段记忆当埋葬于城的废墟之中。4. 艾城的王被擒获并被剪除——不是作为士兵死于战争之刀，而是作为罪犯死于公义之刀。约书亚下令将他绞死，又把他的尸首抛在自己城的城门口，在石堆之下（书8:23,29）。无疑对艾城的王如此严惩必有特殊的缘由；他大概素来恶名昭彰、卑劣不堪，并且是亵渎以色列神的人，或许正是在他初次击退以色列军队时所表现出来的。有人注意到，他的尸首被抛在他素常坐审断之处的城门口，好叫他所矜夸的尊严蒙受更大的羞辱，并使他在自己所立不义之判语的地方，因那些判语而受刑罚。如此，耶和华借他所行的审判被人认识。
英語原文
The Destruction of Ai (1451 BC)
¹ And the LORD said unto Joshua, Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land:
² And thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it.
Israel were very happy in having such a commander as Joshua, but Joshua was more happy in having such a director as God himself; when any difficulty occurred, he needed not to call a council of war who had God so nigh unto him, not only to answer, but even to anticipate, his enquiries. It should seem, Joshua was now at a stand, had scarcely recovered the discomposure he was put into by the trouble Achan gave them, and could not think, without fear and trembling, of pushing forward, lest there should be in the camp another Achan; then God spoke to him, either by vision, as before (Jos 5:1-15), or by the breastplate of judgment. 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, Ps 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, 1Ki 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 hearts; he that teaches the husbandman discretion no doubt teaches statesman and general.
³ So Joshua arose, and all the people of war, to go up against Ai: and Joshua chose out thirty thousand mighty men of valour, and sent them away by night.
⁴ And he commanded them, saying, Behold, ye shall lie in wait against the city, even behind the city: go not very far from the city, but be ye all ready:
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,
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.
⁷ Then ye shall rise up from the ambush, and seize upon the city: for the LORD your God will deliver it into your hand.
⁸ 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.
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.
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.
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.
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.
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.
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.
¹⁵ And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness.
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.
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.
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.
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.
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.
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.
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.
We have here an account of the taking of Ai by stratagem. The stratagem here used, we are sure, was lawful and good; God himself appointed it, and we have no reason to think but that the like is lawful and good in other wars. Here was no league broken, no treaty of peace, that the advantage was gained; no, these are sacred things, and not to be jested with, nor used to serve a turn; truth, when once it is plighted, becomes a debt even to the enemy. But in this stratagem here was no untruth told; nothing was concealed but their own counsels, which no enemy ever pretended a right to be entrusted with; nothing was dissembled, nothing counterfeited but a retreat, which was no natural or necessary indication at all of their inability to maintain their onset, or of any design not to renew it. The enemy ought to have been upon their guard, and to have kept within the defence of their own walls. Common prudence, had they been governed by it, would have directed them not to venture on the pursuit of an army which they saw was so far superior to them in numbers, and leave their city unguarded; but (si populus vult decipi, decipiatur—if the people will be deceived, let them) if the Canaanites will be so easily imposed upon, and in pursuit of God's Israel will break through all the laws of policy and good management, the Israelites are not at all to be blamed for taking advantage of their fury and thoughtlessness; nor is it any way inconsistent with the character God is pleased to give of them, that they are children that will not lie. Now in the account here given of this matter,
I. There is some difficulty in adjusting the numbers that were employed to effect it. Mention is made (Jos 8:3) of 30,000 that were chosen and sent away by night, to whom the charge was given to surprise the city as soon as ever they perceived it was evacuated, Jos 8:4,7,8. And yet afterwards (Jos 8:12) it is said, Joshua took 5000 men and set them to lie in ambush behind the city, and that ambush entered the city, and set it on fire, Jos 8:19. Now, 1. Some think there were two parties sent out to lie in ambush, 30,000 first, and afterwards 5000 to guard the roads, and to intercept those that were first sent out; and that Joshua made his open attack upon the city with all the thousands of Israel. So the learned bishop Patrick, insisting upon God's command (Jos 8:1) to take all the people of war with him. But, 2. Others think that all the people were taken only to encamp before the city, and that out of them Joshua chose out 30,000 men to be employed in the action, out of which he sent out 5000 to lie in ambush, which were as many as could be supposed to march incognito—without being discovered (more would have been seen, and thus the design would have been broken) and that then with the other 25,000 he made the open attack, as Masius thinks, or with the 30,000, which, as Calvin thinks, he kept entire for that purpose, having, besides them, sent out 5000 for an ambuscade. And those 5000 (they think) must be meant by those (Jos 8:3) whom he sent away by night, with orders to lie in wait behind the city, though the particular number is not specified till Jos 8:12. If we admit such a seeming disturbance in the order of the narrative (of which, perhaps, similar instances might be cited from the other scripture histories), it seems most probable that there was but one ambushment, which consisted only of 5000, enough for such a purpose.
II. Yet the principal parts of the story are plain enough, that a detachment being secretly marched behind the city, on the other side to that on which the main body of the army lay (the situation of the country, it is probable, favouring their concealment), Joshua, and the forces with him, faced the city; the garrison made a vigorous sally out upon them, whereupon they withdrew, gave ground, and retreated in some seeming disorder towards the wilderness, which being perceived by the men of Ai, they drew out all the force they had to pursue them. This gave a fair opportunity for those that lay in ambush to make themselves masters of the city, whereof when they had given notice by a smoke to Joshua, he, with all his force, returned upon the pursuers, who now, when it was too late, were aware of the snare they were drawn into, and, their retreat being intercepted, they were every man of them cut off. The like artifice we find used, Jdg 20:30, etc. Now in this story we may observe,
1. What a brave commander Joshua was. See, (1.) His conduct and prudence. God gave him the hint (Jos 8:2) that he should lay an ambush behind the city, but left him to himself to order the particulars, which he did admirably well. Doubtless wisdom strengthens the wise more than ten mighty men, Ec 7:19. (2.) His care and industry (Jos 8:10): He rose up early in the morning, that he might lose no time, and to show how intent his mind was upon his business. Those that would maintain their spiritual conflicts must not love their ease. (3.) His courage and resolution; though an army of Israelites had been repulsed before Ai, yet he resolves to lead them on in person the second time, Jos 8:5. Being himself also an elder, he took the elders of Israel with him to make this attack upon the city (Jos 8:10), as if he were going rather to sit in judgment upon them as criminals than to fight them as enemies. (4.) His caution and consideration (Jos 8:13): He went that night into the midst of the valley, to make the necessary dispositions for an attack, and to see that every thing was in good order. It is the pious conjecture of the learned bishop Patrick that he went into the valley alone, to pray to God for a blessing upon his enterprise, and he did not seek in vain. (5.) His constancy and perseverance; when he had stretched out his spear towards the city (Jos 8:18, a spear almost as fatal and formidable to the enemies of Israel as the rod of Moses was) he never drew back his hand till the work was done. His hands in fighting, like Moses's in interceding, were steady till the going down of the sun. Those that have stretched out their hands against their spiritual enemies must never draw them back. Lastly, What Joshua did in the stratagem 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 ghost, 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 darkness a total defeat; he broke the serpent's head, by suffering him to bruise his heel. A glorious stratagem!
2. What an obedient people Israel was. What Joshua commanded them to do, according to the commandment of the Lord (Jos 8:8), they did it without murmuring or disputing. Those that were sent to lie in ambush between Beth-el and Ai (two cities confederate against them) were in a post of danger, and had they been discovered might all have been cut off, and yet they ventured; and, when the body of the army retreated and fled, it was both disgraceful and perilous, and yet, in obedience to Joshua, they did it.
3. What an infatuated enemy the king of Ai was, (1.) That he did not by his scouts discover those that lay in ambush behind the city, Jos 8:14. Some observe it as a remarkable instance of the power of God in making men blind to their own interest, and the things that belong to their peace, that he wist not that there were liers in wait against him. Those are most in danger who are least aware that they are so. (2.) That when Israel seemed to fly he drew out all his forces to pursue them, and left none to guard his city and to secure his retreat, Jos 8:17. Thus the church's enemies often run themselves into destruction by their own fury and the violence of their rage against the Israel of God. Pharaoh plunged himself into the Red Sea by the eagerness with which he pursued Israel. (3.) That from the killing of thirty-six men out of 3000, when Israel made the former attack upon his city, he should infer the total routing of so great an army as now he had to deal with (Jos 8:6): They flee before us as at the first. See how the prosperity of fools destroys them and hardens them to their ruin. God had made use of the men of Ai as a scourge to chastise his people for meddling with the accursed thing, and this had puffed them up with a conceit that they must have the honour of delivering their country from these formidable invaders; but they were soon made to see their mistake, and that when the Israelites had reconciled themselves to their God they could have no power against them. God had made use of them only for the rebuking of Israel, with a purpose, when the correction was over, to throw the rod itself into the fire; howbeit, they meant not so, but it was in their heart to destroy and cut off, Isa 10:5-7.
4. What a complete victory Israel obtained over them by the favour and blessing of God. Each did his part: the divided forces of Israel, by signals agreed on, understood one another, and every thing succeeded according to the project; so that the men of Ai, even when they were most confident of victory, found themselves surrounded, so that they had neither spirit to resist nor room to fly, but were under a fatal necessity of yielding their lives to the destroyers. And now it is hard to say whether the shouts of the men of Israel, or the shrieks of the men of Ai, were the louder, but easy to imagine what terror and confusion they were filled with, when their highest assurances sunk so suddenly into the heaviest despair. Note, The triumphing of the wicked is short, Job 20:5. They are exalted for a little while, that their fall and ruin may be the sorer, Job 24:24. See how easily, how quickly, the scale turns against those that have not God on their side.
²³ And the king of Ai they took alive, and brought him to Joshua.
²⁴ And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness 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.
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.
²⁶ For Joshua drew not his hand back, wherewith he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai.
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.
²⁸ And Joshua burnt Ai, and made it a heap for ever, even a desolation unto this day.
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 carcase 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.
We have here an account of the improvement which the Israelites made of their victory over Ai. 1. They put all to the sword, not only in the field, but in the city, man, woman, and child, none of them remained, Jos 8:24. God, the righteous Judge, had passed this sentence upon them for their wickedness, so that the Israelites were only the ministers of his justice and the executioners of his doom. Once in this story, and but once, mention is made of the men of Beth-el, as confederates with the men of Ai, Jos 8:17. Though they had a king of their own, and were not subjects to the king of Ai (for the king of Beth-el is reckoned among the thirty-one kings that Joshua destroyed, Jos 12:16), yet Ai being a stronger place they threw themselves into that, for their own safety, and the strengthening of their neighbours' hands, and so (we may presume) were all cut off with them; thus that by which they hoped to prevent their own ruin hastened it. The whole number of the slain, it seems, was but 12,000, and inconsiderable body to make head against all the thousands of Israel; but those whom God will destroy he infatuates. Here it is said (Jos 8:26) that Joshua drew not his hand back wherewith he stretched out the spear (Jos 8:18) till the slaughter was completed. Some think the spear he stretched out was not to slay the enemies, but to animate and encourage his own soldiers, some flag or ensign being hung out at the end of this spear; and they observe it as an instance of his self-denial that though the fire of courage wherewith his breast was filled would have pushed him forward, sword in hand, into the hottest of the action, yet, in obedience to God, he kept the inferior post of a standard-bearer, and did not quit it till the work was done. By the spear stretched out, he directed the people to expect their help from God, and to him to give the praise. 2. They plundered the city and took all the spoil to themselves, Jos 8:27. Thus the wealth of the sinner is laid up for the just; the spoil they brought out of Egypt, by borrowing of their neighbours, was much of it expended upon the tabernacle they had reared in the wilderness, for which they are now reimbursed with interest. The spoil here taken, it is probable, was all brought together, and distributed by Joshua in due proportions, as that of the Midianites was, Nu 31:26, etc. It was not seized with irregularity or violence, for God is the God of order and equity, and not of confusion. 3. They laid the city in ashes, and left it to remain so, Jos 8:28. Israel must yet dwell in tents, and therefore this city, as well as Jericho, must be burnt. And, though there was no curse entailed upon him that should rebuild it, yet, it seems, it was not rebuilt unless it be the same with Aijah, which we read of, long after, Ne 11:31. Some think it was not rebuilt because Israel had received a defeat before it, the remembrance of which should be buried in the ruins of the city. 4. The king of Ai was taken prisoner and cut off, not by the sword of war as a soldier, but by the sword of justice as a malefactor. Joshua ordered him to be hanged, and his dead body thrown at the gate of his own city, under a heap of stone, Jos 8:23,29. Some particular reason, no doubt, there was for this severity against the king of Ai; it is likely he had been notoriously wicked and vile, and a blasphemer of the God of Israel, perhaps upon occasion of the repulse he had given to the forces of Israel in their first onset. Some observe that his dead body was thrown at the gate where he had been wont to sit in judgment that so much the greater contempt might thereby be poured upon the dignity he had been proud of, and he might be punished for the unrighteous decrees he had made in the very place where he had made them. Thus the Lord is known by the judgments which he executes.
30-35
Sacrifice Offered on Mount Ebal; The Reading of the Law (1451 BC)
简体中文
在以巴路山献祭；宣读律法（公元前1451年）
³⁰ 那时，约书亚在以巴路山上为耶和华以色列的神筑了一座坛， ³¹ 是照耶和华仆人摩西所吩咐以色列人的，正如摩西律法书上所写的：用没有动过铁器的整石头筑的坛。众人在其上向耶和华献燔祭，又献平安祭。 ³² 他在那里，当着以色列人面前，将摩西所写的律法抄写在石头上。 ³³ 以色列众人，无论是本地人、是寄居的，和长老、官长并审判官，都站在约柜两旁，在抬耶和华约柜的祭司利未人面前；一半对着基利心山，一半对着以巴路山——正如耶和华仆人摩西先前所吩咐的，好为以色列百姓祝福。 ³⁴ 随后，约书亚将律法上一切祝福和咒诅的话，照律法书上一切所写的，都宣读了。 ³⁵ 摩西所吩咐的一切话，约书亚在以色列全会众和妇女、孩子，并他们中间寄居的外人面前，没有一句不宣读的。")
此处所记的宗教庄严集会，出现在迦南争战史的中间，颇有些出人意料。攻取了耶利哥和艾城之后，我们本以为接下来的消息当是他们占据那地、推进在其他城邑的得胜、将战事深入敌国腹地——如今他们既已控制了这些边境城镇。然而这里展开了完全不同的一幕：以色列的军营列队于田野，不是去与敌人交战，而是献祭、聆听律法的宣读，并向祝福和咒诅说阿们。有人认为这事是在接下来所记的一些得胜之后才行的（书10:1-11:23）。但从地图看来，示剑（基利心山和以巴路山就在附近）离艾城并不太远，他们攻取艾城之后可以深入到那两座山那里；因此我不愿轻易接受叙述次序的调动。尤其因为，照此处的位置来看，它是一个显著的实例：1. 以色列对事奉神和他的荣耀的热心。虽然从未有战争比这更光荣、更愉快、更有利可图，也从未有战争比这更稳操胜券，或对定居更为必要（因为他们若不凭刀剑赢得，便没有自己的房屋和土地，连约书亚自己也不例外），然而一切战事都要停顿下来，好使他们长途行军到指定地点，在那里守这庄严之礼。神曾吩咐他们过了约旦河之后当如此行，他们便尽快行了——虽然他们本可以找到似乎合理的借口推迟。注意，我们不可等到在世上安顿好之后才与神立约，也不可因任何事务而偏离那一件不可少的事。亨通之道在于以神为始（太6:33）。2. 这也是神对他忠心仆人和敬拜者之看顾的实例。他们虽在尚未征服的敌国境内，却在事奉神的事上十分安全，如同雅各在那地前往伯特利还愿时一样：周围城邑的人都甚惊惧（创35:5）。注意，当我们在尽本分的路上，神便以特别的保护围绕我们。
摩西曾两次明确吩咐这庄严集会：一次在申11:29-30，他似乎指出了当举行的地点；另一次在申27:2等处。这是一次立约之举：如今他们既将占据应许之地，神与以色列之间的约便得以更新——好使他们在征服的事上得着鼓励，又知道他们据何条件领受此地，并负起新的顺服之责。作为立约的记号：
I. 他们筑了一座坛，向神献祭（书8:30-31），作为他们将身体献上为活祭归给神的记号——借中保在他里面、借他为荣耀而献；这中保就是那使这礼物成圣的祭坛。这坛立在以巴路山——咒诅所在的那座山（申11:29）上，为要表明：在那里，我们按律法本有理由期望咒诅之处，借基督为我们舍己作祭和他的中保，我们便与神相和；他为我们成了咒诅，就赎出我们脱离律法的咒诅（加3:13）。在咒诅中说你们不是我的子民之处，借着基督这祭坛，便有话说你们是永生神的儿女（何1:10）。若非借祭物献上了挽回祭，以巴路山上所宣告的咒诅便会立即执行。借这坛上所献的祭，他们也将已得的胜利归荣耀给神，如出17:15。他们既在艾城的掠物中得了这些胜利的安慰，神便理当得着这些胜利的称赞。他们也借此为他日后的成功祈求恩惠；因为他们的平安祭既含感恩，也含祈求。我们手所作的一切得以亨通，在于与神同行，并在一切所行的事上借着祷告、赞美和信靠来承认他。他们所筑的坛是用未经雕琢的粗石，照律法所定（出20:25）——因为在敬拜神的事上，最朴素自然、最不矫揉造作的，最蒙他喜悦。人的设计不能增添神所设立之美。
II. 他们从神领受了律法；凡要在神面前蒙恩、指望所献之祭蒙悦纳的人，都当如此行；因为我们若转耳不听律法，连我们的祈祷也成了可憎（箴28:9）。当神与以色列立约时，他将他的律法赐给他们，他们也以顺服律法作为同意立约的记号。此处：
1. 十诫的律法在众以色列人面前写在石头上，作为全律法的摘要（书8:32）。这副本并非像存在约柜中的那样刻在石头上：那唯有神的手指才能行；将律法写在心上，是他的特权。但这石头是抹上灰泥的，律法写在灰泥上（申27:4、8）。写出来，是要叫众人看见他们所同意的是何事，也是为后代留下永久存留的见证——见证神赐下如此美好律法的良善，并在他们不顺从时作为对他们不利的见证。任何民族得着神的律法 written in writing（成文的律法），乃是莫大的怜悯；而写成文字的律法也当以人所共知的语言公之于众，使众人都能看见阅读。
2. 祝福和咒诅——律法的制裁——被公开宣读，百姓（我们可以设想）照摩西的吩咐对此说了阿们（书8:33-34）。
(1.) 听众十分众多。[1.] 最尊贵的君王也不得豁免。长老、官长和审判官并不在律法的认知之外，他们将照是否顺服律法而落在祝福或咒诅之下，因此他们必须出席以同意这约，并在其中走在百姓前头。[2.] 最贫穷的外人也不被排除。这里有一次普遍的归化：外人正如本地出生的人一样被纳入圣约。这是对归信者的鼓励，也是日后要向外邦人所施恩慈的美好预兆。
(2.) 众支派照摩西所吩咐的列阵：六个朝基利心山，六个朝以巴路山。约柜在山谷中间，在他们之间，因为它是约柜；其中封存着律法的紧卷，而那律法在此被抄录出来、公开陈列于石头之上。约被命定，命令也被立约为约。抬约柜的祭司，或随行的利未人，在众人都各就各位、肃静宣告之后，照摩西所拟定的，清楚地宣读祝福和咒诅，众支派便对此说阿们；然而经文在此只说他们当为百姓祝福，因为祝福才是首先且主要的目的，也是神赐下律法所要达成的旨意。他们若落在咒诅之下，那是他们自己的过失。这事如此清楚地陈明在百姓面前——生死、祸福——实在是对百姓的祝福；他未曾这样待过别的国（诗147:20）。
3. 律法本身——包括诫命和禁令——也被宣读了（书8:35），似乎是约书亚亲自宣读的；他并不以为在耶和华的会中作一名宣读者有失身份。效法这一榜样，每七年一次的庄严律法宣读（申31:10-11），是由他们的君王或最高官长执行的。此处暗示了这次律法公布何等广泛。(1.) 每一句话都宣读了；连最细微的诫命也不曾遗漏，最详尽的部分也不曾删减；律法的一点一画也不能废去，因此宣读时没有任何一部分借口时间不够或无关紧要或不便宣读而跳过。不过几周之前，摩西才向他们宣讲了整卷《申命记》，约书亚如今却必须将这一切再读一遍；神说过一次的话，听两次是有益的（诗62:11），回顾所领受的或使之重复，免得我们随流失去。(2.) 每一个以色列人都在场，连妇女和孩子也在内——好叫所有人都知道并尽自己的本分。注意，家主当带着妻儿一同参加敬拜的庄严聚会。凡能学习的，都当来从律法上受教。外人也都与他们同在；因为无论我们身在何处，即便是作寄居的，也当把握每一个机会来认识神和他圣洁的旨意。
英語原文
Sacrifice Offered on Mount Ebal; The Reading of the Law (1451 BC)
³⁰ Then Joshua built an altar unto the LORD God of Israel in mount Ebal,
³¹ As Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of whole stones, over which no man hath lift up any iron: and they offered thereon burnt offerings unto the LORD, and sacrificed peace offerings.
³² And he wrote there upon the stones a copy of the law of Moses, which he wrote in the presence of the children of Israel.
³³ And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel.
³⁴ And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law.
³⁵ There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.
This religious solemnity of which we have here an account comes in somewhat surprisingly in the midst of the history of the wars of Canaan. After the taking of Jericho and Ai, we should have expected that the next news would be of their taking possession of the country, the pushing on of their victories in other cities, and the carrying of the war into the bowels of the nation, now that they had made themselves masters of these frontier towns. But here a scene opens of quite another nature; the camp of Israel is drawn out into the field, not to engage the enemy, but to offer sacrifice, to hear the law read, and to say Amen to the blessings and the curses. Some think this was not done till after some of the following victories were obtained which were read of, Jos 10:1-11:23. But it should seem by the maps that Shechem (near to which these two mountains Gerizim and Ebal were) was not so far off from Ai but that when they had taken that they might penetrate into the country as far as those two mountains, and therefore I would not willingly admit a transposition of the story; and the rather because, as it comes in here, it is a remarkable instance, 1. Of the zeal of Israel for the service of God and for his honour. Though never was war more honourable, more pleasant, or more gainful, nor ever was war more sure of victory, or more necessary to a settlement (for they had neither houses nor lands of their own till they had won them by the sword, no, not Joshua himself), yet all the business of the war shall stand still, while they make a long march to the place appointed, and there attend this solemnity. God appointed them to do this when they should have got over Jordan, and they did it as soon as possibly they could, though they might have had a colourable pretence to put it off. Note, We must not think to defer our covenanting with God till we are settled in the world, or must any business put us by from minding and pursuing the one thing needful. The way to prosper is to begin with God, Mt 6:33. 2. It is an instance of the care of God concerning his faithful servants and worshippers. Though they were in an enemy's country, as yet unconquered, yet in the service of God they were safe, as Jacob when in this very country he was going to Beth-el to pay his vows: the terror of God was upon the cities round about, Ge 35:5. Note, When we are in the way of duty God takes us under his special protection.
Twice Moses had given express orders for this solemnity; once De 11:29,30, where he seems to have pointed to the very place where it was to be performed; and again De 27:2, etc. It was a federal transaction: the covenant was now renewed between God and Israel upon their taking possession of the land of promise, that they might be encouraged in the conquest of it, and might know upon what terms they held it, and come under fresh obligations to obedience. In token of the covenant,
I. They built an altar, and offered sacrifice to God (Jos 8:30,31), in token of their dedication of themselves to God, as living sacrifices to his honour, in and by a Mediator, who is the altar that sanctifies this gift. This altar was erected on Mount Ebal, the mount on which the curse was put (De 11:29), to signify that there, where by the law we had reason to expect a curse, by Christ's sacrifice of himself for us and his mediation we have peace with God; he has redeemed us from the curse of the law by being made a curse for us, Ga 3:13. Even where it was said, by the curse, You are not my people, there it is said, through Christ the altar, You are the children of the living God, Ho 1:10. The curses pronounced on Mount Ebal would immediately have been executed if atonement had not been made by sacrifice. By the sacrifices offered on this altar they did likewise give God the glory of the victories they had already obtained, as Ex 17:15. Now that they had had the comfort of them, in the spoils of Ai, it was fit that God should have the praise of them. And they also implored his favour for their future success; for supplications as well as thanksgivings were intended in their peace-offerings. The way to prosper in all that we put our hand to is to take God along with us, and in all our ways to acknowledge him by prayer, praise, and dependence. The altar they built was of rough unhewn stone, according to the law (Ex 20:25), for that which is most plain and natural, and least artful and affected, in the worship of God, he is best pleased with. Man's device can add no beauty to God's institutions.
II. They received the law from God; and this those must do that would find favour with him, and expect to have their offerings accepted; for, if we turn away our ear from hearing the law, our prayers will be an abomination. When God took Israel into covenant he gave them his law, and they, in token of their consent to the covenant, subjected themselves to the law. Now here,
1. The law of the ten commandments was written upon stones in the presence of all Israel, as an abridgment of the whole, Jos 8:32. This copy was not graven in the stone, as that which was reserved in the ark: That was to be done only by the finger of God; it is his prerogative to write the law in the heart. But the stones were plastered, and it was written upon the plaster, De 27:4,8. It was written, that all might see what it was that they consented to, and that it might be a standing remaining testimony to posterity of God's goodness in giving them such good laws, and a testimony against them if they were disobedient to them. It is a great mercy to any people to have the law of God in writing, and it is fit that the written law should be exposed to common view in a known tongue, that it may be seen and read of all men.
2. The blessings and the curses, the sanctions of the law, were publicly read, and the people (we may suppose), according to Moses's appointment, said Amen to them, Jos 8:33,34.
(1.) The auditory was very large. [1.] The greatest prince was not excused. The elders, officers, and judges, are not above the cognizance of the law, but will come under the blessing or the curse, according as they are or are not obedient to it, and therefore they must be present to consent to the covenant and to go before the people therein. [2.] The poorest stranger was not excluded. Here was a general naturalization of them: as well the stranger as he that was born among them was taken into covenant. This was an encouragement to proselytes, and a happy presage of the kindnesses intended for the poor Gentiles in the latter days.
(2.) The tribes were posted, as Moses directed, six towards Gerizim and six towards Ebal. And the ark in the midst of the valley was between them, for it was the ark of the covenant; and in it were shut up the close rolls of that law which was copied out and shown openly upon the stones. The covenant was commanded, and the command covenanted. The priests that attended the ark, or some of the Levites that attended them, after the people had all taken their places, and silence was proclaimed, pronounced distinctly the blessings and the curses, as Moses had drawn them up, to which the tribes said Amen; and yet it is here only said that they should bless the people, for the blessing was that which was first and chiefly intended, and which God designed in giving the law. If they fell under the curse, that was their own fault. And it was really a blessing to the people that they had this matter laid so plainly before them, life and death, good and evil; he had not dealt so with other nations.
3. The law itself also containing the precepts and prohibitions was read (Jos 8:35), it should seem by Joshua himself, who did not think it below him to be a reader in the congregation of the Lord. In conformity to this example, the solemn reading of the law, which was appointed once in seven years (De 31:10,11), was performed by their king or chief magistrate. It is here intimated what a general publication of the law this was. (1.) Every word was read; even the minutest precepts were not omitted, nor the most copious abridged; not one iota or tittle of the law shall pass away, and therefore none was, in reading, skipped over, under pretence of want of time, or that any part was needless or not proper to be read. It was not many weeks since Moses had preached the whole book of Deuteronomy to them, yet Joshua must now read it all over again; it is good to hear twice what God has spoken once (Ps 62:11) and to review what had been delivered to us, or to have it repeated, that we may not let it slip. (2.) Every Israelite was present, even the women and the little ones that all might know and do their duty. Note, Masters of families should bring their wives and children with them to the solemn assemblies for religious worship. All that are capable of learning must come to be taught out of the law. The strangers also attended with them; for wherever we are, though but as strangers, we should improve every opportunity of acquainting ourselves with God and his holy will.
亚干的罪给以色列人所带来的困扰既已过去，他们在此又恢复了极佳的状态——无论战事或宗教方面都是如此。本章记载：I. 他们兵器荣耀的推进，攻取艾城——他们此前刚在这城面前蒙受耻辱。1. 神勉励约书亚去攻打这城，应许必得胜，并指示他当采取的方法，书8:1、2。2. 约书亚照此向战士下达命令，书8:3-8。3. 所设的计谋按预定计划实施，结果也如愿得着成功，书8:9-22。4. 约书亚攻克此城，将其中一切居民尽行杀灭，焚烧此城，将王挂在木头上，却把掠物赐给兵丁，书8:23-29。II. 在以色列全体会众面前书写并宣读律法的盛大典礼——为此召集的大会，按着摩西从耶和华所受、又交付给他们的命令，在基利心山与以巴路山之间举行，书8:30-35。他们就这样把当尽之工摆在前面，使宗教的事务与世俗的事务并驾齐驱。