Bible Commentary

Expositor's Bible Commentary Joshua 10:1 Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them; CHAPTER XIX. THE BATTLE OF BETHHORON. Joshua 10:1-43 . OUT of the larger confederacy of the whole Canaanite chiefs against Joshua and his people recorded in the beginning of chap 9, a smaller number, headed by Adonizedec, undertook the special task of chastising the Gibeonites, who had not only refused to join the confederacy, but, as it was thought, basely and treacherously surrendered to Joshua. It is interesting to find the King of Jerusalem, Adonizedec, bearing a name so similar to that of Melchizedek, King of Salem, in the days of Abraham. No doubt, since the days of Jerome, there have been some who have denied that the Salem of Melchizedek was Jerusalem. But the great mass of opinion is in favour of the identity of the two places. Melchizedek means King of Righteousness; Adonizedec, Lord of Righteousness; in substance the same. It was a striking name for a ruler, and it was remarkable that it should have been kept up so long, although in the time of Adonizedec its significance had probably been forgotten. Jerusalem was but five miles south of Gibeon; the other four capitals, whose chiefs joined in the expedition, were farther off. Hebron, eighteen miles south of Jerusalem, was memorable in patriarchal history as the dwelling-place of Abraham and the burial-place of his family; Jarmuth, hardly mentioned in the subsequent history, is now represented by Yarmuk, six miles from Jerusalem; Lachish, of which we have frequent mention in Scripture, is probably represented by Um Lakis, about fifteen miles south-west of Jerusalem; and Eglon by Ajlan, a little farther west. The five little kingdoms embraced most of the territory afterwards known as the tribe of Judah, and they must have been far more than a match for Gibeon. Their chiefs are called "the five Amorite kings," but this does not imply that they were exclusively of the Amorite race, for "Amorite," like "Canaanite," is often used generically to denote the whole inhabitants (as in Genesis 15:16 ). The five chiefs were so near Gibeon that it was quite natural for them to undertake this expedition. No doubt they reckoned that, by making a treaty with Joshua, the Gibeonites had strengthened his hands and weakened those of his opponents; they had made resistance to Joshua more difficult for the confederacy, and therefore they deserved to be chastised. To turn their arms against Gibeon, when they had Joshua to deal with, was probably an unwise proceeding; but to their resources it would seem a very easy task. Gibeon enjoyed nothing of that aid from a great unseen Power that made Joshua so formidable; little could they have dreamt that Joshua would come to the assistance of his new allies, and with God's help inflict on them a crushing defeat. "The Lord bringeth the counsel of the heathen to nought, He maketh the devices of the people of none effect. The counsel of the Lord standeth for ever, the thoughts of His heart to all generations." The case was very serious for the Gibeonites. As Gibeon lay so near Jerusalem and the cities of the other confederates, it is likely that the appearance of the enemy before its walls was the first, or nearly the first, intimation of the coming attack. In their extremity they sent to Joshua imploring help, and the terms in which they besought him not to lose a moment, but come to them at his utmost speed, show the urgency of their danger. To appeal to Joshua at all after their shameful fraud was a piece of presumption, unless - and this is very unlikely - the treaty between them had promised protection from enemies. Had Joshua been of a mean nature he would have chuckled over their distress, and congratulated himself that now he would get rid of these Gibeonites without trouble on his part. But the same generosity that had refused to take advantage of their fraud when it was detected showed itself in this their time of need. Joshua was encamped at Gilgal on the banks of the Jordan; for the arguments that suppose him to have been at another Gilgal are not consistent with the terms used in the narrative (e.g. Joshua 10:9 , "went up from Gilgal all night"). From Gilgal to Gibeon the distance is upwards of twenty miles, and a great part of the way is steep and difficult. Encouraged by the assurance of Divine protection and favoured by the moonlight, Joshua, by a marvellous act of pluck and energy, went up by night, reached Gibeon in the morning, fell upon the army of the assembled kings, possibly while it was yet dark, and utterly discomfited them. It would have been natural for the routed armies to make for Jerusalem, only five miles off, by the south road, but either Joshua had occupied that road, or it was too difficult for a retreat. The way by which they did retreat, running west from Gibeon, is carefully described. First they took the way "that goeth up to Bethhoron." As soon as they had traversed the plain of Gibeon, they ascended a gentle slope leading towards Bethhoron the upper, then fled down the well-known pass, through the two Bethhorons, upper and nether, making for Jarmuth, Lachish, and other towns at the bottom of the hills. In the course of their descent a hailstorm overtook them, one of those terrific storms which seem hardly credible to us, but are abundantly authenticated both in ancient and modern times, and "they which died with hailstones were more than they whom the children of Israel slew with the sword." The Israelites, exhausted, no doubt, with their night march and morning exertions, seem to have been outstripped by the flying army, and in this way to have escaped the shower of hail. By the time the five kings, who had had to fly on foot, reached Makkedah at the foot of the mountains, they were unable to go farther and hid themselves in a cave. As Joshua passed he was informed of this, but, unwilling to stop the pursuit of the fugitives, he ordered large stones to be rolled to the door of the cave, locking the kings up as it were in a prison, and no doubt leaving a guard in charge. Then, when the pursuit had been carried to the very gates of the walled cities, he returned to the cave. The five kings were brought out, and the chiefs of the Israelite army put their feet upon their necks. The kings were slain, and their bodies hanged on trees till the evening. Thereafter Joshua attacked the chief cities of the confederates, and took in succession Makkedah, Libnah, Lachish, Eglon, Hebron, and Debir. Nothing is said of his taking Jerusalem; indeed it appears from the after history that the stronghold of Jerusalem on Mount Zion remained in Jebusite hands up to the time of David. Many of the inhabitants were able to escape destruction, but substantially Joshua was now in possession of the whole southern division of the land, from the Jordan on the east to the borders of the Philistines on the west, and from Gibeon on the north to the wilderness on the south. It does not appear, however, that he retained full possession; while he was occupied in other parts of the country the people returned and occupied their cities. The clemency of Joshua in not destroying the inhabitants proved the source of much future trouble. In all the subsequent history of the country, the victory of Gibeon was looked back on, and justly, as one of the most memorable that had ever been known. For promptitude, dash, and daring it was never eclipsed by any event of the kind; while the strength of the confederate army, the completeness of its defeat, and the picturesqueness of the whole situation constantly supplied materials for wonder and delight. Moreover, the hand of God had been conspicuous shown in more ways than one. The hailstorm that wrought such havoc was ascribed to His friendly hand, but a far more memorable token of His interest and support lay in the miracle that arrested the movements of the sun and the moon, in order that victorious Israel might have time to finish his work. And after the victory the capture of the fortified towns became comparatively easy. The remnant that had escaped could have no heart to defend them, Joshua must have smiled at the fate of the "cities walled up to heaven" that had so greatly distressed his brother spies when they came up to examine the land. And as he found them one by one yield to his army, as though their defence had really departed from them, he must have felt with fresh gratitude the faithfulness and loving-kindness of the Lord, and earnestly breathed the prayer that neither his faith nor that of his people might ever fail until the whole campaign was brought to an end. In some respects this victory had a special significance. In the first place, it had a most important bearing on the success of the whole enterprise; its suddenness, its completeness, its manifold grandeur being admirably fitted to paralyse the enemy in other parts of the country, and open the whole region to Joshua. By some it has been compared to the battle of Marathon, not only on account of the suddenness with which the decisive blow was struck, but also on account of the importance of the interests involved. It was a battle for freedom, for purity, for true religion, in opposition to tyranny, idolatry, and abominable sensuality; for all that is wholesome in human life, in opposition to all that is corrupt; for all that makes for peaceful progress, in opposition to all that entails degradation and misery. The prospects of the whole world were brighter after that victory of Bethhoron. The relation of heaven to earth was more auspicious, and more full of promise for the days to come. Had any hitch occurred in the arrangements; had Israel halted half-way up the eastern slopes, and the troops of Adonizedec driven them back; had the tug of war in the plain of Gibeon proved too much for them after their toilsome night march; had no hailstorm broken out on the retreating enemy; had he been able to form again at the western foot of the hills and arrest the progress of Joshua in pursuit, the whole enterprise would have had a different complexion. No doubt the Divine arm might have been stretched out for Israel in some other way; but the remarkable thing was, that no such supplementary mode of achieving the desired result was required. At every point the success of Israel was complete, and every obstacle opposed to him by the enemy was swept away for the time being as smoke before the wind. In the next place, the tokens of Divine aid were very impressive. After the experience which Joshua had had of the consequences of failing to ask God for direction when first the Gibeonites came to him, we may be very sure that on the present occasion he would be peculiarly careful to seek Divine counsel. And he was well rewarded. For "the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies." It does not need to be said that this miraculous incident has from first to last given birth to an immensity of perplexity and discussion. It will be observed that the record of it does not come in as part of the narrative, but as a quotation from a pre-existing book. Concerning that book we know very little. From its name, Jashar, "The upright," we may believe it to have been a record of memorable deeds of righteous men. In form it was poetical, the extract in the present case being of that rhythmical structure which was the mark of Hebrew poetry. The only other occasion on which it is mentioned is in connection with the song composed by David, after the death of Saul and Jonathan ( 2 Samuel 1:18 ). "David " (as the Revised Version puts it) "bade them teach the children of Israel the song of the bow; behold, it is written in the book of Jashar." As to the origin and nature of this book we can only conjecture. It may have been a public record, contributed to from time to time by various writers, under conditions and arrangements which at this distance of time, and under the obscurity of the whole subject, we cannot ascertain. Then as to the miracle of the sun and the moon standing still. It is well known that this was one of the passages brought forward by the Church of Rome to condemn Galileo, when he affirmed that the earth and the moon revolved round the sun, and that it was not the motion of the sun round the earth, but the rotation of the earth on her own axis that produced the change of day and night. No one would dream now of making use of this passage for any such purpose. Whatever theory of inspiration men may hold, it is admitted universally that the inspired writers used the popular language of the day in matters of science, and did not anticipate discoveries which were not made till many centuries later. That expressions occur in Scripture which are not in accord with the best established conclusions of modern science would never be regarded by any intelligent person as an argument against the Scriptures as the inspired records of God's will, designed especially to reveal to us the way of life and salvation through Jesus Christ, and to be an infallible guide to us on all that "man is to believe concerning God, and the duty that God requires of man." A far more serious question has been raised as to whether this miracle ever occurred, or could have occurred. To those who believe in the possibility of miracles, it can be no conclusive argument that it could not have occurred without producing injurious consequences the end of which can hardly be conceived. For if the rotation of the earth on its axis was suddenly arrested, all human beings on its surface, and all loose objects whatever must have been flung forward with prodigious violence; just as, on a small scale, on the sudden stoppage of a carriage, we find ourselves thrown forward, the motion of the carriage having been communicated to our bodies. But really this is a paltry objection; for surely the Divine power that can control the rotation of the earth is abundantly able to obviate such effects as these. We can understand the objection that God, having adjusted all the forces of nature, leaves them to operate by themselves in a uniform way without disturbance or interference; but we can hardly comprehend the reasonableness of the position that if it is His pleasure miraculously to modify one arrangement, he is unable to adjust all relative arrangements, and make all conspire harmoniously to the end desired. But was it a miracle? The narrative, as we have it, implies not only that it was, but that there was something in it stupendous and unprecedented. It comes in as a part of that supernatural process in which God had been engaged ever since the deliverance of His people from Egypt, and which was to go on till they should be finally settled in the land. It naturally joins on to the miraculous division of the Jordan, and the miraculous fall of the walls of Jericho. We must remember that the work in which God was now engaged was one of peculiar spiritual importance and significance. He was not merely finding a home for His covenant people; He was making arrangements for advancing the highest interests of humanity; He was guarding against the extinction on earth of the Divine light which alone could guide man in safety through the life that now is, and in preparation for that which is to come. He was taking steps to prevent a final and fatal severance of the relation between God and man, and He was even preparing the way for a far more complete and glorious development of that relation - to be seen in the person of His Incarnate Son, the spiritual Joshua, and made possible for men through that great work of propitiation which He was to accomplish on the cross. Who will take upon him to say that at an important crisis in the progress of the events which were to prepare the way for this grand consummation, it was not fitting for the Almighty to suspend for a time even the ordinances of heaven, in order that a day's work, carrying such vast consequences, might not be interrupted before its triumphant close? There are commentators worthy of high respect who have thought that the fact of this incident being noticed in the form of a quotation from the Book of Jashar somewhat diminishes the credit due to it. It looks as if it had not formed part of the original narrative, but had been inserted by a subsequent editor from a book of poetry, expressed with poetic licence, and perhaps of later date. They are disposed to regard the words of Joshua, "Sun, stand thou still upon Gibeon; and thou Moon, in the valley of Ajalon," as a mere expression of his desire that the light would last long enough to allow the decisive work of the day to be brought to a thorough conclusion. They look on it as akin to the prayer of Agamemnon ("Iliad," 2:412 sq.) that the sun might not go down till he had sacked Troy; and the form of words they consider to be suited to poetical composition, like some of the expressions in the eighteenth psalm - "There went up a smoke out of His nostrils, and fire out of His mouth devoured: coals were kindled by it. He bowed the heavens also, and did come down: He rode upon a cherub, and did fly." But whatever allowance we may make for poetical licence of speech, it is hardly possible not to perceive that the words as they stand imply a miracle of extraordinary sublimity; nor do we see any sufficient ground for resisting the common belief that in whatsoever way it was effected, there was a supernatural extension of the period of light, to allow Joshua to finish his work.* *It seems hardly necessary to notice an explanation of the phenomenon that has been made lately - to the effect that it was in the morning, not the evening of the day, that Joshua expressed his wish. It was to prevent the allied kings about Gibeon knowing of his approach that he desired the sun to delay his rising in the east, a desire which was virtually fulfilled by that dark, cloudy condition of the sky which precedes a thunderstorm. The natural sense of the narrative admits neither of this explanation of the time nor of the miracle itself. One other notable feature in the transaction of this day was the completeness of the defeat inflicted by Joshua on the enemy. This defeat went on in successive stages from early morning till late at night. First, there was the slaughter in the plain of Gibeon. Then the havoc produced by the hail and by Joshua on the retreating army. Then the destruction caused as Joshua followed the enemy to their cities. And the work of the day was wound up by the execution of the five kings. Moreover, there followed a succession of similar scenes at the taking and sacking of their cities. When we try to realize all this in detail, we are confronted with a terrible scene of blood and death, and possibly we may find ourselves asking, Was there a particle of humanity in Joshua, that he was capable of such a series of transactions? Certainly Joshua was a great soldier, and a great religious soldier, but he was in many ways like his time. He had many of the qualities of Oriental commanders, and one of these qualities has ever been to carry slaughter to the utmost limit that the occasion allows. His treatment of the conquered kings, too, was marked by characteristic Oriental barbarity, for he caused his captains to put their feet upon their necks, needlessly embittering their dying moments, and he exposed their dead bodies to the needless humiliation of being hanged on a tree. But it must be said, and said firmly for Joshua, that there is no evidence of his acting on this or on other such occasions in order to gratify personal feelings; it was not done either to gratify a thirst for blood, or to gratify the pride of a conqueror. Joshua all through gives us the impression of a man carrying out the will of another; inflicting a judicial sentence, and inflicting it thoroughly at the first so that there might be no need for a constant series of petty executions afterwards. This certainly was his aim; but the enemy showed themselves more vital than he had supposed. And when we turn to ourselves and think what we may learn from this transaction, we see a valuable application of his method to the spiritual warfare. God has enemies still, within and without, with whom we are called to contend. "For we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." When we are fighting with the enemy within our own hearts leniency is our great temptation, but at the same time our greatest snare. What we need here is, courage to slay. We content ourselves with confessions and regrets, but the enemy lives, returns to the attack, and keeps us in perpetual discomfort. Oh that in this battle we resembled Joshua, aiming at killing the enemy outright, and leaving nothing belonging to him that breathes! And in reference to the outside world, want of thoroughness in warfare is still our besetting sin. We play at missions; we trifle with the awful drunkenness and sensuality around us; we look on, and we see rural districts gradually depopulated; and we wring our hands at the mass of poverty, vice, and misery in our great crowded cities. How rare is it for any one to arise among us like General Booth, to face prevailing evils in all their magnitude, and even attempt to do battle with them along the whole line! Why should not such a spirit be universal in the Christian Church? Who can tell the evil done by want of faith, by languor, by unwillingness to be disturbed in our quiet, self-indulged life, by our fear of rousing against us the scorn and rage of the world? If only the Church had more faith, and, as the fruit of faith, more courage and more enterprise, what help from heaven might not come to her! True, she would not see the enemy crushed by hailstones, nor the sun standing in Gibeon, nor the moon in the valley of Ajalon; but she would see grander sights; she would see men of spiritual might raised up in her ranks; she would see tides of strong spiritual influence overwhelming her enemies. Jerichos dismantled, Ai captured, and the champions of evil falling like Lucifer from heaven to make way for the King of kings and Lord of lords. Let us go to the cross of Jesus to revive our faith and recruit our energies. The Captain of our salvation has not only achieved salvation for us, but He has set us a blessed example of the spirit and life of true Christian warriors. "At the Name of Jesus, Satan's legions flee; On then, Christian soldiers, On to victory. Hell's foundations quiver At the shout of praise; Brothers, lift our voices, Loud your anthems raise!" The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua. Joshua 10:1-5 To arms! To arms! A. B. Mackay. The greatest poet of Greece has sung in stately numbers the deeds of heroes whom his race adored. We listen to their counsels, we hear their battle shouts, we see their awful blows. Yet after all this plain, unvarnished tale depicts with more fidelity and power the progress and results of a conflict, the most sublime in its accompaniments that this earth has ever seen. In this chapter we have recorded not only one of Joshua's most brilliant victories, but one of the world's greatest battles: a struggle surpassing in importance and interest Issus or Arbela, Marathon or Cannae, and affecting to an incalculable extent the religious and political, the moral and the material, welfare of mankind. First of all we listen to the summons — "Come up unto me, and help me, that we may smite Gibeon," &c. Notice from whom the summons comes. From Adoni-zedek, king of Jerusalem. This is a strange thing. From this man's name, Lord of Righteousness, and from his heritage, Jerusalem, we would have expected something very different. He is certainly the successor, probably the descendant, of Melchizedek. Here is a man who bears the best of titles, but is, alas! unworthy of it. Nothing could be better than his name; few things are worse than his fame. Learn from this sad lesson that piety is not hereditary. The descendants of the righteous may be a wicked seed. This is a sad thing. A noble ancestry is not a thing to be despised. It is unwise and ungrateful to ignore the records and the glories of the past. This is also a dangerous thing. The opposition of those who have thus fallen is always most dangerous. None are so bitter and remorseless, so vehement and virulent, so venomous and subtle, as renegades. Notice to whom Adoni-zedek's message was sent. It was not sent to all the members of the great national league. That was impossible, because the submission of the Gibeonites had split the confederacy into two unequal parts. Instead of one vast army marching to crush the invader there must now be two: one in the south, the other in the north. That of the south is smaller, therefore more easily set in motion; and it is also placed nearer the centre of attack. Thus we see how God has restrained the wrath of the enemy and deprived him of half his might. Even so all coalition against Him must fall to pieces. Transgressors are always lacking in cohesion. It was to Gibeon that Adoni-zedek summoned his confederates. Thus his enmity was manifested against their defection. Still this summons of Adoni-zedek betokens fear. It is to some extent the blustering of a bully who is at heart a craven. We know this, for we are told that "When Adoni-zedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it... that they feared greatly." Therefore because they fear they do not come alone. They keep their courage up by company. How many are like them. They do fear when spiritual truths are brought before them, when God's judgment stares them in the face; yet they try to find comfort in the thought, "Well, if I am lost a great many will be badly off." Nay! nay! It is a vain thing to banish fear by such thoughts. Such a fear as that works destruction; because being accompanied, by a rebellious heart and a darkened mind it led to union against God. Hatred against the Gibeonites is a very distinct characteristic of Adoni-zedek's message. Yet, after all, what right had they to be thus angry with their old friends? Had not the Gibeonites a right to have a mind of their own, especially in a matter that concerned their very existence? But the human heart remains the same. When the sinner turns from his rebellion and humbles himself before God, then is the time for the wrath of man to be revealed. This hatred is most unreasonable, for, like these Gibeonites, the penitents in throwing down the weapons of their rebellion set an example which it is the highest wisdom to follow. The cunning and the impiety of these Canaanites are also revealed by this confederation. They will prevent further defection; they will gain one of the most important strongholds in the land; they will make the old league possible. Thus they displayed their craft. And in doing so they proved their impiety. ( A. B. Mackay. ) Rage of the world against deserters from its ranks G. W. Butler, M. A. It is thus in the spiritual life. Upon no outer enemy does the world turn with such rage and resentment as upon those who desert their ranks to join the Lord's host. All the legions of hell are marshalled forth against the young believer who has newly signed the terms of treaty with the Joshua of the better covenant. As Bishop Hall says, "If a convert come home, the angels welcome him with song, the devils follow him with uproar and fury, his old partners with scorn and obloquy." In spite of all this, let not those who have become allied to the Israel of God quail; but let the sequel here before us reassure them. ( G. W. Butler, M. A. ) Combinations against the Church W. Seaton. What combinations have been formed, what artifices practised against the Church! — one wile to allure, another to frighten, and sometimes to destroy. As against the Lord Himself, so against His people, the great and the mighty of the earth have consulted their ruin, and for a season availed to harass and distress the saints; nor can this be matter of surprise to those who know their own character, and remember what themselves were till converted by the grace of God. The Church's gain is the world's grief, as it is the world's loss. Oh, what oppositions in families, what combinations out of old connections and associates, have been raised against those who, no longer of the world, have been chosen out of it, and through grace enabled to turn their backs upon its vanities and pursuits! No sooner is it known that any have made peace with our spiritual Joshua than the world is up in arms, and war declared, lasting as the irreconcilable enmity of fallen nature. Not one who openly declares himself on the Lord's side, and is inwardly devoted to His glory, but, according to the station he occupies, and the influence of those around him, will experience a full measure. ( W. Seaton. ) Come up... quickly, and save us, and help us. Joshua 10:6-11 Help! help! A. B. Mackay. — The chapter opens with a cry from Jerusalem, the summons of Adoni-zedek — "To arms! To arms!" Here we have another and a very different cry, a cry from Gibeon; a cry to Joshua for help. I. THE TROUBLE OF THE GIBEONITES. They are in sore straits. What a vivid picture of spiritual truth have we here! "He that departeth from evil maketh himself a prey." Do you make your peace with God? that instant, and by that act, you are at war with Satan. No sooner is the treaty of salvation signed than the infernal hosts are rallied. The ink is scarcely dry before he begins his attack. Old friends become new enemies. A man's foes are often those of his own household. When we come into such trouble let us not think that a strange thing has befallen us. It is the common fate of God's children, from the highest to the meanest, and to the end of time. Though the Captain of salvation is the Prince of Peace, He has come not to send peace on the earth but a sword; and so will it be till every enemy is cast out and all flesh shall own Him Lord. These Gibeonites felt this attack all the more dangerous because it was the onset of men with whom in the past they had been on such intimate terms. All their conditions and resources were as well known to these five kings as to themselves. And the remembrance of these things made this attack all the more formidable. But what was all the knowledge which the five kings had of the Gibeonites compared with the knowledge Satan has of us? Therefore, how terrible must be his attack! If we are not ignorant of his devices, he is not ignorant of our weakness. II. But if this cry suggests the trouble of the Gibeonites, IT ALSO POINTS OUT THEIR RESOURCES. If they are in great trouble they are not without resource, and at once they avail themselves of it. They dwelt in a fortified city, but they did not depend on its walls and bulwarks. They had no confidence in themselves. Their own resources were insufficient. All their confidence was placed in Joshua. Would that we always showed like wisdom! Sin and Satan are more than a match for the strongest saint. As they looked to Joshua, so must we look to Jesus. As they depended on that covenant of peace which had been ratified, so must we. As they dispatched runners post haste to Gilgal, so must we send out swift-footed messengers of prayer. Our very existence as saints depends on their success. III. THE EARNESTNESS OF THE GIBEONITES. HOW keen and piercing is their cry! How urgent is their request! The message was no doubt short, they did not waste their words; but it was full of earnestness. It was the message of men thoroughly roused and anxious. Though short it was very full. They sought to stir up Joshua's energy. It is as if they said, "We have no hope apart from you. We are all dead men if you fail us. We know you can save us and trust you will." They also manifested faithfulness to Joshua, by the last two words of their message — "Help us." Why were these words added? "Save" is the word of dependence — "Help" suggests the determination to do what they can. It is as if they said, "While we feel that in our own strength we must be worsted, yet we are determined to make a stand against them. On no account will we come to terms. We will never open our gates to the enemy. We will not even hold parley with him. Till you come, and even if you do not come, we will do the best we can." Accordingly this shows that they were faithful to their new leader. Surely their conduct in this emergency may well be imitated. Oh, for like earnestness in crying, "Awake, awake, O arm of the Lord!" How languid are our prayers! How unconscious are we of danger! It is good for God to open our eyes by trouble, if it leads us to cry like these Gibeonites. IV. THE SUCCOUR OF THE GIBEONITES. Help was sure. Joshua would have belied his name, would have been unfaithful to his covenant, would have been untrue to his nature, if he had not hastened to their relief. And help came speedily. Joshua lost not a moment. Help also came in time. Joshua was not too late. The Gibeonites did not become a prey; they had cause to rejoice over a great deliverance. Do we in every extremity cry to God? Help must come. God never said to any, "Seek ye My face," in vain. Jesus, like Joshua, is never too late. If He tarries there is good reason for it. It is always for our good. He may come when Lazarus is laid in the grave, but He never comes too late. He is never too late in history. The world had a long time run its course before He came. Why? Because that time was set. "In the fulness of time God set forth His Son." He has promised to come back again, and depend upon it He will not come back too late. What though 1,800 years have passed away? nothing will divert Him from His purpose; nothing will prevent His appearing. "Amen," therefore we say, "Amen, even so, in Thy good time, for that is quickly, come, Lord Jesus." And notice, in conclusion, that it may be said of these Gibeonites that they were twice saved, First they were saved from the wrath of God; then they were saved from the wrath of their enemies. So we are saved from the wrath of God and from the wrath of Satan. The Gibeonites were saved by faith, for they trusted in Joshua and in the God of Israel. They were saved by works, for they determined to oppose Adoni-zedek or die. They were saved by hope, for they looked to Joshua for succour and were not disappointed. So we are saved by faith when we fall at the feet of Jesus and put our trust in Him. We are saved by works, when in the strength of God we wrestle against principalities and powers and spiritual wickednesses in high places. We are saved by hope when we look for the glorious appearing of the great God and our Saviour. The Gibeonites were saved by coming to Joshua in their fear of judgment. They were saved by Joshua coming to them and extricating them out of all their trouble. So we are saved by coming to Jesus. The instant we fall at His feet we receive the salvation of our souls. And we are saved by Jesus coming to us ( Hebrews 9:28 ). ( A. B. Mackay. ) The newly-converted assailed C. Ness. 1. No sooner is the soul brought into the bonds of the covenant with our Joshua or Jesus, but presently the spiritual enemies of the soul muster up all their forces against it, as the five cursed kings did against Gibeon as soon as they had entered into a league with Joshua here ( 2 Timothy 3:12 ; Acts 14:22 ). 2. The soul when thus assaulted must immediately send the messenger of prayer to its Joshua or Jesus. 3. As those new converts the Gibeonites showed their confidence in that God, whose religion they had newly embraced, therefore sent they for Joshua, not at all doubting of salvation by him. So the like confidence should be found in all new converted souls, that their Joshua will relieve them, and turn their spirit of bondage into the spirit of adoption. ( C. Ness. ) Ready help W. Seaton. The help required was great: "Slack not thy hand from thy servants." It is not little the Christian needs. How often, in seeking Divine aid and security, has the believer to say, "Lord, how are they increased that trouble me"! &c. Ready help was intreated. "Come up to us quickly, and save us." It was well they were not what they once represented themselves to be — the inhabitants of a far remote country; for then help had come too late, had it come with bottles rent and bound up, shoes clouted and worn out, garments old and threadbare. Great is the mercy to be near our mercies, that when life, and all that is dear to us, lies at stake, salvation may be found at hand. ( W. Seaton. ) Value of promptitude in action G. W. Butler, M. A. Let us note not only the nobility of this acknowledgment of the claims of the new allies, but also the promptitude and energy with which their rescue is undertaken. How many good resolves are marred and made of none effect by lack of decision in their execution. We rest in the thought of our noble plans, and meanwhile we hesitate and defer to carry them out in the performance: thus the evils we might have stayed grow beyond control: the opportunity has sped away; the hearts of those who looked for our help are sick with hopes long deferred. Too late! too late! is the disappointed cry with which they greet our tardy steps. ( G. W. Butler, M. A. ) Fear them not Courage! A. B. Mackay. On the eve of a great engagement a wise leader often rouses the enthusiasm of his followers by a few well-chosen words. We know how the message of Nelson, before the battle of Trafalgar, stimulated every man in his fleet to do his utmost; and not only so, but it has also come ringing down the years that intervene with telling effect on every noble heart in great emergencies. God deals with His servants after the same fashion; therefore, here, before Joshua passes forth to the rescue of the Gibeonites, he gives them words of cheer. Notice when God gave this encouragement. It was when Joshua had resolved to set out to the help of the Gibeonites. There is no evidence that Joshua asked for or even expected such encouragement. He felt bound to do his duty, to keep faith with the Gibeonites, and while in the act of responding to their cry, this encouragement came. The very fact that this cheering word was unsolicited made it doubly sweet. We may have similar experiences. When we walk in the path of duty we may always reckon on the Divine encouragement. If we go to God's work with good will, however hard it may be, and whoever may oppose, we may always count on the good will and the good word of God, and surely that ought to suffice. How encouraging, how comforting, how strengthening, is the answer of a good conscience towards God! Notice, also, the terms of this encouragement now given. They were very clear. They had no particle of ambiguity. How the healthy soul rejoices in certainty! How freely does God delight to give it! And the fact that the words Joshua now heard were familiar to his ear, phrases repeated again and again, made this assurance doubly sweet. God is dealing with him now as He has graciously done in all the past; and every repetition and new fulfilment of a promise adds to its value. For the old promise has been tried and tested again and again, and proved to be sufficient. It is good when we have such experience as Joshua; when we have not only a true word, but one which in our own experience we have tried and proved to be sufficient for every emergency. Therefore notice next the effect that this encouragement has upon Joshua. It fills him with new energy. The clearest assurance of success does not do away with the use of means, rather is it a sharp spur to make the most of them. Joshua, though thus assured, yea, because thus assured, acts as if everything depended on his energy and the swiftness and strength of his attack. And so in a very important sense it did. But we may not only trace the effect of this promise in the energy with which it filled Joshua and his soldiers, but also in that marvellous prayer which rose to his lips in the great crisis of the fight that ensued. It is this great promise of God which justifies and explains that great prayer of Joshua. Joshua "spoke to the Lord" on that day, and his words were wonderful. His prayer was very Short, but we are startled by its boldness. The prayer was public, therefore Joshua risked all his reputation on its answer. The prayer was humble. He had no desire to parade his power; he had no need to win the allegiance of Israel. His one thought was the perfect fulfilment of that work which by this promise God had said would be accomplished. God had spoken. His power and glory are pledged to the fulfilment of that word. Can He not perform? God gave Joshua a large promise, and Joshua laid before God a large prayer. Thus both God's power and Joshua's faith were magnified and made honourable. In like manner may we make use of all God's promises; and we only prove our unbelief by leaving them a dead letter. Who can over-estimate the value of prayer, who can put a limit to its power? Did we believe in the promises of God as firmly as Joshua, we would be able more closely to imitate his prayers. Men make difficulties here where the simple soul can find none. As a living father can answer the request of his children, so the Lord can hear and answer the prayer of His people. And He answers every prayer addressed to Him; not always in the same way, but always in the best way. Now notice, lastly, the fulfilment of this promise. No doubt the good generalship of Joshua and the valour of his soldiers had much to do with it. They marched with swiftness, they laid on with might and main, they never paused in the pursuit, yet all that they did was obscured by the wonderful interposition of God. Joshua and Israel did what they could, and yet God did all. It is well to remember that nature may become one great arsenal for the defence of those that fear God, for the destruction of all His enemies. It was no superstition, but true godliness, which enabled our forefathers to see the finger of God in those storms which swept the great Armada to its doom. How often does God in His adorable Providence render the very objects in which men trust the means of filling them with shame and confusion of face! How manifestly was God with Israel! How evident is it that "The Lord reigneth!" Israel needed that assurance, and we need it too. Whatever may come to pass from year to year, from century to century, He and He alone is guiding the world and the Church to that goal which He has foreknown and appointed. This is the sheet-anchor of all our hopes for humanity. ( A. B. Mackay. ) They were more which died with hailstones than they whom the children of Israel slew with the sword. The Lord's artillery J. Parker, D. D. We have seen how Gibeon made peace with Joshua. Adoni-zedek, king of Jerusalem, was exceedingly displeased with the men of Gibeon for making peace with the enemy. 1. The Divine cause has enemies. 2. But the enemies of the Divine cause have both earth and heaven against them — the sword of Israel and the hail of God. The living God has two great forces; if you escape one, you fall under the power of the other. All things fight for God. The hailstones are His friends and allies; the stars in their courses beat and throb according to His purpose and express His intent. The bad cause has no friends; it comes to an ignominious end; it is overwhelmed by hailstones. It is so humbling. The bad cause perishes in contempt. The five kings ran away and hid themselves in a cave, and Joshua said, "Bring them out!" ( J. Parker, D. D. ) The sun stood still, and the moon stayed. Joshua 10:12 The battle of Bethhoron W. G. Blaikie, D. D. In some respects this victory had a special significance. In the first place, it had a most important bearing on the success of the whole enterprise; its suddenness, its completeness, its manifold grandeur being admirably fitted to paralyse the enemy in other parts of the country, and open the whole region to Joshua. By some it has been compared to the battle of Marathon, not only on account of the suddenness with which the decisive blow was struck, but also on account of the importance of the interests involved. It was a battle for freedom, for purity, for true religion, in opposition to tyranny, idolatry, and abominable sensuality; for all that is wholesome in human life, in opposition to all that is corrupt; for all that makes for peaceful progress, in opposition to all that entails degradation and misery. The prospects of the whole world were brighter after that victory of Bethhoron. The relation of heaven to earth was more auspicious, and more full of promise for the days to come. In the next place the tokens of Divine aid were very impressive. After the experience which Joshua had had of the consequences of failing to ask God for direction when first the Gibeonites came to him, we may be very sure that on the present occasion he would be peculiarly careful to seek Divine counsel. And he was well rewarded. Then as to the miracle of the sun and the moon standing still. It is well known that this was one of the passages brought forward by the Church of Rome to condemn Galileo, when he affirmed that the earth and the moon revolved round the sun, and that it was not the motion of the sun round the earth, but the rotation of the earth on her own axis that produced the change of day and night. No one would dream now of making use of this passage for any such purpose. Whatever theory of inspiration men may hold, it is admitted universally that the inspired writers used the popular language of the day in matters of science, and did not anticipate discoveries which were not made till many centuries later. A far more serious question has been raised as to whether this miracle ever occurred, or could have occurred. To those who believe in the possibility of miracles, it can be no conclusive argument that it could not have occurred without producing injurious consequences the end of which can hardly be conceived. For if the rotation of the earth on its axis was suddenly arrested, all human beings on its surface, and all loose objects whatever must have been flung forward with prodigious violence; just as, on a small scale, on the sudden stoppage of a carriage, we find ourselves thrown forward, the motion of the carriage having been communicated to our bodies. But really this is a paltry objection; for surely the Divine power that can control the rotation of the earth is abundantly able to obviate such effects as these. We can understand the objection that God, having adjusted all the forces of nature, leaves them to operate by themselves in a uniform way without disturbance or interference; but we can hardly comprehend the reasonableness of the position that if it is His pleasure miraculously to modify one arrangement, He is unable to adjust all relative arrangements, and make all conspire harmoniously to the end desired. But was it a miracle? The narrative, as we have it, implies not only that it was, but that there was something in it stupendous and unprecedented. It comes in as a part of that supernatural process in which God has been engaged ever since the deliverance of His people from Egypt, and which was to go on till they should be finally settled in the land. It naturally joins on to the miraculous division of the Jordan, and the miraculous fall of the walls of Jericho. We must remember that the work in which God was now engaged was one of peculiar spiritual importance and significance. He was not merely finding a home for His covenant people; He was making arrangements for advancing the highest interests of humanity; He was guarding against the extinction on earth of the Divine light which alone can guide man in safety through the life that now is, and in preparation for that which is to come. Who will take upon him to say that at an important crisis in the progress of the events which were to prepare the way for this grand consummation, it was not fitting for the Almighty to suspend for a time even the ordinances of heaven, in order that a day's work, carrying such vast consequences, might not be interrupted before its triumphant close? One other notable feature in the transaction of this day was the completeness of the defeat inflicted by Joshua on the enemy. This defeat went on in successive stages from early morning till late at night. First, there was the slaughter in the plain of Gibeon. Then the havoc produced by the hail and by Joshua on the retreating army. Then the destruction caused as Joshua followed the enemy to their cities. And the work of the day was wound up by the execution of the five kings. Moreover, there followed a succession of similar scenes at the taking and sacking of their cities. When we try to realise all this in detail, we are confronted with a terrible scene in blood and death, and possibly we may find ourselves asking, "Was there a particle of humanity in Joshua, that he was capable of such a series of transactions?" But it must be said, and said firmly for Joshua, that there is no evidence of his acting on this or on other such occasions in order to gratify personal feelings; it was not done either to gratify a thirst for blood, or to gratify the pride of a conqueror. Joshua all through gives us the impression of a man carrying out the will of another; inflicting a judicial sentence, and inflicting it thoroughly at the first so that there might be no need for a constant series of petty executions afterwards. This certainly was his aim; but the enemy showed themselves more vital than he had supposed. And when we turn to ourselves and think what we may learn from this transaction, we see a valuable application of his method to the spiritual warfare. God has enemies still, within and without, with whom we are called to contend. "For we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." When we are fighting with the enemy within our own hearts leniency is our great temptation, but at the same time our greatest snare. What we need here is courage to slay. And in reference to the outside world, want of thoroughness in warfare is still our besetting sin. If only the Church had more faith, and, as the fruit of faith, more courage and more enterprise, what help from heaven might not come to her! True, she would not see the enemy crushed by hailstones, nor the sun standing in Gibeon, nor the moon in the valley of Ajalon; but she would see grander sights; she would see men of spiritual might raised up in her ranks; she would see tides of strong spiritual influence overwhelming her enemies. Jerichos dismantled, Ais captured, and the champions of evil falling like Lucifer from heaven to make way for the King of kings and Lord of lords. Let us go to the Cross of Jesus to revive our faith and recruit our energies. ( W. G. Blaikie, D. D. ) Fixing of sun and moon in the heavens John Caldwell, B. A. I. CONSIDER THE ARGUMENTS, USUALLY ADVANCED AGAINST THE POSSIBILITY OF THE SUN AND MOON STANDING STILL IN THE HEAVENS. Not merely is it objected that such an occurrence would be an unwarrantable interference with the laws of nature; but the historian's veracity has also been called in question. It is argued that in recording the circumstance he does not express himself scientifically; but that, on the contrary, he evinces ignorance of the true principles of astronomy: that therefore he should not be regarded as an inspired writer, this circumstance being sufficient in itself to shake credit in his testimony. To this objection we reply — Joshua did not mean to furnish us with a treatise on astronomy. He expressed himself according to the opinion formed on scientific topics during the times in which he lived. Do not we, ourselves, who know that it is the earth which moves, and not the sun, commonly speak of his rising and setting; while perfectly aware that in reality he neither rises nor sets. Certainly the lengthening out of the day (on the occasion of Joshua defeating the five kings) must have been caused by the earth not revolving so rapidly on its axis as it usually does. It is well known that in the equatorial regions the earth moves from west to east at the rate of one thousand miles in the hour; and that the rapidity of motion gradually diminishes as we go from the equator to the poles; so that, at the poles, there is no motion whatever. Supposing that, instead of moving at its usual speed, our earth were to revolve, on its axis, only five hundred miles in the hour: the result would be that the day would be protracted to double the ordinary length, because the apparent passage of the sun first, and of the moon next, over the concave surface would be proportionally retarded. But it is further objected that such an interference with the course of nature would have occasioned irreparable mischief. What! Is anything too hard for God? Cannot He, who called nature into existence, suspend its laws and operations when He pleases? Is any man so well acquainted with the complex machinery of nature as to be prepared to say that the conception and development of animal life are possible things; but that the slackening of the earth's rotary motion is an impossibility? And now, before dismissing this head of our subject, we shall adduce from pagan mythology a proof that the miracle referred to in our text did really occur. The superstitious Greeks, in olden times, worshipped the sun, under the name of Apollo, who (according to them) had a son who was called Phaeton. Apollo was supposed to drive the chariot of the sun daily through the skies. Phaeton requested his father to permit him to drive the chariot for a single day. Apollo granted the request. Phaeton proved an unskilful charioteer, in being unable to curb the horses, which therefore went out of the proper track. Jupiter (whom the ancient pagans regarded as the supreme god) irritated at Phaeton's rashness, and fearing that a conflagration of heaven and earth might ensue, struck the youth with the thunderbolt and hurled him into the river Po in Italy. This heathen anecdote cannot be altogether an invention. There lies a truth at the bottom of it. Some irregularity in the sun's apparent diurnal course must have occurred at an early period of history; otherwise ancient heathens would have no foundation whereon to build their superstitious legend. And let us observe that where heathen testimony can be brought to corroborate revelation the testimony is invaluable; because it is the testimony of enemies. II. We proceed to show that THERE EXISTED AN ABSOLUTE NECESSITY FOR THE MIRACLE IN QUESTION BEING PERFORMED. Yes; there is an intimate connection between this miracle and the redemption which is in Jesus Christ. If sun and moon had not stood still at Joshua's command there would (on human calculation) have been no chance of salvation for a single member of our fallen race. If Israel had not had sufficient light to guide them in pursuing their Canaanite enemies these enemies would have escaped during the darkness of the night. Had they escaped the five kings might have rallied; and, inste

10:1-6 When sinners leave the service of Satan and the friendship of the world, that they make peace with God and join Israel, they must not marvel if the world hate them, if their former friends become foes. By such methods Satan discourages many who are convinced of their danger, and almost persuaded to be Christians, but fear the cross. These things should quicken us to apply to God for protection, help, and deliverance. 10:7-14 The meanest and most feeble, who have just begun to trust the Lord, are as much entitled to be protected as those who have long and faithfully been his servants. It is our duty to defend the afflicted, who, like the Gibeonites, are brought into trouble on our account, or for the sake of the gospel. Joshua would not forsake his new vassals. How much less shall our true Joshua fail those who trust in Him! We may be wanting in our trust, but our trust never can want success. Yet God's promises are not to slacken and do away, but to quicken and encourage our endeavours. Notice the great faith of Joshua, and the power of God answering it by the miraculous staying of the sun, that the day of Israel's victories might be made longer. Joshua acted on this occasion by impulse on his mind from the Spirit of God. It was not necessary that Joshua should speak, or the miracle be recorded, according to the modern terms of astronomy. The sun appeared to the Israelites over Gibeon, and the moon over the valley of Ajalon, and there they appeared to be stopped on their course for one whole day. Is any thing too hard for the Lord? forms a sufficient answer to ten thousand difficulties, which objectors have in every age started against the truth of God as revealed in his written word. Proclamation was hereby made to the neighbouring nations, Behold the works of the Lord, and say, What nation is there so great as Israel, who has God so nigh unto them? 10:15-27 None moved his tongue against any of the children of Israel. This shows their perfect safety. The kings were called to an account, as rebels against the Israel of God. Refuges of lies will but secure for God's judgment. God punished the abominable wickedness of these kings, the measure of whose iniquity was now full. And by this public act of justice, done upon these ringleaders of the Canaanites in sin, he would possess his people with the greater dread and detestation of the sins of the nations that God cast out from before them. Here is a type and figure of Christ's victories over the powers of darkness, and of believers' victories through him. In our spiritual conflicts we must not be satisfied with obtaining some important victory. We must pursue our scattered enemies, searching out the remains of sin as they rise up in our hearts, and thus pursue the conquest. In so doing, the Lord will afford light until the warfare be accomplished. 10:28-43 Joshua made speed in taking these cities. See what a great deal of work may be done in a little time, if we will be diligent, and improve our opportunities. God here showed his hatred of the idolatries and other abominations of which the Canaanites had been guilty, and shows us how great the provocation was, by the greatness of the destruction brought upon them. Here also was typified the destruction of all the enemies of the Lord Jesus, who, having slighted the riches of his grace, must for ever feel the weight of his wrath. The Lord fought for Israel. They could not have gotten the victory, if God had not undertaken the battle. We conquer when God fights for us; if he be for us, who can be against us?