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Joshua drew not his hand back - He was not only the general, but the standard-bearer or ensign of his own army, and continued in this employment during the whole of the battle. See on Joshua 8:18; (note). Some commentators understand this and Joshua 8:18; figuratively, as if they implied that Joshua continued in prayer to God for the success of his troops; nor did he cease till the armies of Ai were annihilated, and the city taken and destroyed. The Hebrew word כידון kidon, which we render spear, is rendered by the Vulgate clypeum, buckler; and it must be owned that it seems to have this signification in several passages of Scripture: (see 1 Samuel 17:6, 1 Samuel 17:45; Job 39:23;): but it is clear enough also that it means a spear, or some kind of offensive armor, in other places: see Job 41:29; Jeremiah 6:23. I cannot therefore think that it has any metaphorical meaning, such as that attributed to the holding up of Moses's hands, Exodus 17:10-12, which is generally allowed to have a spiritual meaning, though it might be understood as the act of Joshua is here; and to this meaning an indirect glance is given in the note on the above place. But however the place in Exodus may be understood, that before us does not appear to have any metaphorical or equivocal meaning; Joshua continued to hold up or stretch out his spear, and did not slack from the pursuit till the forces of Ai were utterly discomfited.

After the execution of the sentence upon Achan, Joshua was commanded to marshal all the men of war and again advance against Ai. The power of God was with His people, and they were soon in possession of the city. PP 499.1

Military operations were now suspended, that all Israel might engage in a solemn religious service. The people were eager to obtain a settlement in Canaan; as yet they had not homes or lands for their families, and in order to gain these they must drive out the Canaanites; but this important work must be deferred, for a higher duty demanded their first attention. PP 499.2

Before taking possession of their inheritance, they must renew their covenant of loyalty to God. In the last instructions of Moses, direction had been twice given for a convocation of the tribes upon Mounts Ebal and Gerizim, at Shechem, for the solemn recognition of the law of God. In obedience to these injunctions the whole people, not only men, but “the women, and the little ones, and the strangers that were conversant among them” left their camp at Gilgal, and marched through the country of their enemies, to the vale of Shechem, near the center of the land. Though surrounded by unconquered foes, they were safe under the protection of God as long as they were faithful to Him. Now, as in the days of Jacob, “the terror of God was upon the cities that were round about them” (Genesis 35:5), and the Hebrews were unmolested. PP 499.3

The place appointed for this solemn service was one already sacred from its association with the history of their fathers. It was here that Abraham raised his first altar to Jehovah in the land of Canaan. Here both Abraham and Jacob had pitched their tents. Here the latter bought the field in which the tribes were to bury the body of Joseph. Here also was the well that Jacob had dug, and the oak under which he had buried the idolatrous images of his household. PP 499.4