Text -- Joshua 10:2 (NET)

10:2 All Jerusalem was terrified because Gibeon was a large city, like one of the royal cities. It was larger than Ai and all its men were warriors.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 10:2

That is, he and his people, the king being spoken of Jos 10:1, as a publick person representing all his people.

Wesley: Jos 10:2

Either really a royal city, or equal to one of the royal cities, though it had no king, but seems to have been governed by elders, Jos 9:11.

JFB: Jos 10:2

The dread inspired by the rapid conquests of the Israelites had been immensely increased by the fact of a state so populous and so strong as Gibeon having found it expedient to submit to the power and the terms of the invaders.

JFB: Jos 10:2

Although itself a republic (Jos 9:3), it was large and well-fortified, like those places in which the chiefs of the country usually established their residence.

Clarke: Jos 10:2

As one of the royal cities - Not a regal city, but great, well inhabited and well fortified, as those cities which served for the royal residence generally were. It does not appear that the Gibeonites had any king - they seem to have been a small but powerful republic, all the men thereof were mighty, merely governed by their elders: for in their address to Joshua, Jos 9:11, they mention no king, but simply state that they were sent by their elders and the inhabitants of their country; nor do we any where read of their king; and therefore we may naturally suppose that they had none.

TSK: Jos 10:2

they feared : Jos 2:9-13, Jos 2:24; Exo 15:14-16; Deu 11:25, Deu 28:10; Psa 48:4-6; Pro 1:26, Pro 1:27; Pro 10:24; Heb 10:27, Heb 10:31; Rev 6:15-17

Gibeon : Gibeon was situated on an eminence, as its name imports, 40 furlongs north from Jerusalem, according to Josephus.

the royal cities : Heb. cities of the kingdom, 1Sa 27:5; 2Sa 12:26

Commentary -- Word/Phrase Notes (per Verse)

Poole: Jos 10:2

They feared, i.e. he and his people, the king being spoken of Jos 10:1 , as a public person representing all his people. Or, he and the following kings, Jos 10:3 . But this fear is mentioned, Jos 10:2 , as the cause why he sent to those kings.

As one of the royal cities either,

1. Really a royal city, the Hebrew particle caph oft signifying the truth of a thing, as Hos 4:4 5:10 , and oft elsewhere. Or,

2. Equal to one of the royal cities, though it had no king, but seems to be governed aristocratically by their elders, Jos 9:11 .

Haydock: Jos 10:2

Cities. Yet we read not of its king, chap. ix. 11. (Calmet) ---

Septuagint, "It was like a royal metropolis." (Haydock) ---

Valiant. Prudence therefore, and not fear, had influenced them to take this step.

Gill: Jos 10:2

That they feared greatly,.... The king of Jerusalem and his people, lest they should fall into the hands of the Israelites, and be used as Jericho and Ai, and the kings and inhabitants of them were, and that they would be the next that should fall a sacrifice to them; for Gibeon was fifty furlongs from Jerusalem, as Josephus says ^a; and in another place he says ^b but forty, which were but five miles; and if fifty, but little more than six miles; according to Bunting ^c, it was but four miles: and what added to their terror was:

because Gibeon was a great city; being a metropolitan city, and having others subject to it; therefore the surrender of that to the Israelites might intimidate other cities, and lead them by example to do the like, and so of bad consequence:

as one of the royal cities; the Vulgate Latin version omits the note of similitude, and reads, "and one of the royal cities"; and sometimes "caph" or "as" is not a note of likeness, but of reality; yet as we nowhere read of a king of Gibeon, the sense may be, that though it was not a royal seat, it was equal to those that were, and like one, being a metropolitan city: and

because it was greater than Ai: had more inhabitants in it, and perhaps better fortified:

and all the men thereof were mighty; men of strength, courage, and valour, warlike men, and therefore for such a city to yield so easily, and in such a base, mean, and cowardly way, was setting a very bad example.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 10:2

¹ tn This statement is subordinated to v. 1 in the Hebrew text, which reads literally, “When Adoni-Zedek…they feared greatly.” The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 10:1-43

1 Five kings war against Gibeon.

6 Joshua rescues it.

10 God fights against them with hailstones.

12 The sun and moon stand still at the word of Joshua.

16 The five kings are mured in a cave.

22 They are brought forth;

24 scornfully used;

26 and hanged.

28 Seven kings more are conquered.

43 Joshua returns to Gilgal.

MHCC: Jos 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.

Matthew Henry: Jos 10:1-6

Joshua and the hosts of Israel had now been a good while in the land of Canaan, and no great matters were effected; they were made masters of Jericho by a miracle, of Ai by stratagem, and of Gibeon by surrender, and that was all; hitherto the progress of their victories had not seemed proportionable to the magnificence of their entry and the glory of their beginnings. Those among them that were impatient of delays, it is probable, complained of Joshua's slowness, and asked why they did not immediately penetrate into the heart of the country, before the enemy could rally their forces to make head against them, why they stood trifling, while they were so confident both of their title and of their success. Thus Joshua's prudence, perhaps, was censured as slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to be conquered in a day. God had said that by little and little he would drive out the Canaanites, Exo 23:30. He that believeth will not make haste, or conclude that the promise will never be performed because it is not performed so soon as he expected. 2. Joshua waited for the Canaanites to be the aggressors; let them first make an onset upon Israel, or the allies of Israel, and then their destruction will be, or at least will appear to be, the more just and more justifiable. Joshua had warrant sufficient to set upon them, yet he stays till they strike the first stroke, that he might provide for honest things in the sight, not only of God, but of men; and they would be the more inexcusable in their resistance, now that they had seen what favour the Gibeonites found with Israel. 3. It was for the advantage of Israel to sit still awhile, that the forces of these little kings might unite in one body, and so might the more easily be cut off at one blow. This God had in his eye when he put it into their hearts to combine against Israel; though they designed thereby to strengthen one another, that which he intended was to gather them as sheaves into the floor, to fall together under the flail, Mic 4:12. Thus oftentimes that seeming paradox proves wholesome counsel, Stay awhile, and we shall have done the sooner.

After Israel had waited awhile for an occasion to make war upon the Canaanites, a fair one offers itself. 1. Five kings combine against the Gibeonites. Adoni-zedec king of Jerusalem was the first mover and ring-leader of this confederacy. He had a good name (it signifies lord of righteousness ), being a descendant perhaps from Melchizedek, king of righteousness; but, notwithstanding the goodness of his name and family, it seems he was a bad man, and an implacable enemy to the posterity of that Abraham to whom his predecessor, Melchizedek, was such a faithful friend. He called upon his neighbours to join against Israel either because he was the most honourable prince, and had the precedency among these kings (perhaps they had some dependence upon him, at least they paid a deference to him, as the most public, powerful, and active man they had among them), or because he was first or most apprehensive of the danger his country was in, not only by the conquest of Jericho and Ai, but the surrender of Gibeon, which, it seems, was the chief thing that alarmed him, it being one of the most considerable frontier towns they had. Against Gibeon therefore all the force he would raise must be leveled. Come, says he, and help me, that we may smite Gibeon. This he resolves to do, either, (1.) In policy, that he might retake the city, because it was a strong city, and of great consequence to this country in whose hands it was; or, (2.) In passion, that he might chastise the citizens for making peace with Joshua, pretending that they had perfidiously betrayed their country and strengthened the common enemy, whereas they had really done the greatest kindness imaginable to their country, by setting them a good example, if they would have followed it. Thus Satan and his instruments make war upon those that make peace with God. Marvel not if the world hate you, and treat those as deserters who are converts to Christ. 2. The Gibeonites send notice to Joshua of the distress and danger they are in, Jos 10:6. Now they expect benefit from the league they had made with Israel, because, though it was obtained by deceit, it was afterwards confirmed when the truth came out. They think Joshua obliged to help them, (1.) In conscience, because they were his servants; not in compliment, as they had said in their first address (Jos 9:8), We are thy servants, but in reality made servants to the congregation; and it is the duty of masters to take care of the poorest and meanest of their servants, and not to see them wronged when it is in the power of their hand to right them. Those that pay allegiance may reasonably expect protection. Thus David pleads with God (Psa 119:94), I am thine, save me; and so may we, if indeed we be his. (2.) In honour, because the ground of their enemies' quarrel with them was the respect they had shown to Israel, and the confidence they had in a covenant with them. Joshua cannot refuse to help them when it is for their affection to him, and to the name of his God, that they are attacked. David thinks it a good plea with God (Psa 69:7), For thy sake I have borne reproach. When our spiritual enemies set themselves in array against us, and threaten to swallow us up, let us, by faith and prayer, apply to Christ, our Joshua, for strength and succour, as Paul did, and we shall receive the same answer of peace, My grace is sufficient for thee, 2Co 12:8, 2Co 12:9.

Keil-Delitzsch: Jos 10:1-4

The report that Joshua had taken Ai, and put it, like Jericho, under the ban, and that the Gibeonites had concluded a treaty with Israel, filled Adonizedek the king of Jerusalem with alarm, as Gibeon was a large town, like one of the king's towns, even larger than Ai, and its inhabitants were brave men. He therefore joined with the kings of Hebron, Jarmuth, Lachish, and Eglon, to make a common attack upon Gibeon, and punish it for its alliance with the Israelites, and at the same time to put a check upon the further conquests of Israel. Adonizedek , i.e., lord of righteousness, is synonymous with Melchizedek (king of righteousness), and was a title of the Jebusite kings, as Pharaoh was of the Egyptian. Jerusalem , i.e., the founding or possession of peace, called Salem in the time of Abraham (Gen 14:18), was the proper name of the town, which was also frequently called by the name of its Canaanitish inhabitants Jebus (Jdg 19:10-11; 1Ch 11:4), or "city of the Jebusite"( Ir-Jebusi , Jdg 19:11), sometimes also in a contracted form, Jebusi ( היבוּסי , Jos 18:16, Jos 18:28; Jos 15:8; 2Sa 5:8).

(Note: In our English version, we have the Hebrew word itself simply transposed in Jos 18:16, Jos 18:28; whilst it is rendered "the Jebusite"in Jos 15:8, and "the Jebusites"in 2Sa 5:8. - Tr.)

On the division of the land it was allotted to the tribe of Benjamin (Jos 18:28); but being situated upon the border of Judah (Jos 15:8), it was conquered, and burned by the sons of Judah after the death of Joshua (Jdg 1:8). It was very soon taken again and rebuilt by the Jebusites, whom the sons of Judah were unable to destroy (Jos 15:63; Jdg 19:10-12), so that both Benjaminites and Judahites lived there along with the Jebusites (Jdg 1:21; Jos 15:63); and the upper town especially, upon the summit of Mount Zion, remained as a fortification in the possession of the Jebusites, until David conquered it (2Sa 5:6.), made it the capital of his kingdom, and called it by his own name, "the city of David,"after which the old name of Jebus fell into disuse. Hebron , the town of Arba the Anakite (Jos 14:15, etc.; see at Gen 23:2), was twenty-two Roman miles south of Jerusalem, in a deep and narrow valley upon the mountains of Judah, a town of the greatest antiquity (Num 13:22), now called el Khalil , i.e., the friend (of God), with reference to Abraham's sojourn there. The ruins of an ancient heathen temple are still to be seen there, as well as the Haram, built of colossal blocks, which contains, according to Mohammedan tradition, the burial-place of the patriarchs (see at Gen 23:17). Jarmuth , in the lowlands of Judah (Jos 15:35; Neh 11:29), according to the Onom. ( s. v. Jermus ) a hamlet, Jermucha ( Ἰερμοχωῶς ), ten Roman miles from Eleutheropolis, on the road to Jerusalem, is the modern Jarmuk , a village on a lofty hill, with the remains of walls and cisterns of a very ancient date, the name of which, according to Van de Velde (Mem. pp. 115-6), is pronounced Tell 'Armuth by the Arabs (see Rob. Pal. ii. p. 344). Lachish , in the lowlands of Judah (Jos 15:39), was fortified by Rehoboam (2Ch 11:9), and besieged by Sennacherib and Nebuchadnezzar (2Ki 18:14; 2Ki 19:8; Jer 34:7), and was still inhabited by Jews after the return from the captivity (Neh 11:30). It is probably to be found in Um Lakis , an old place upon a low round hill, covered with heaps of small round stones thrown together in great confusion, containing relics of marble columns; it is about an hour and a quarter to the west of Ajlun, and seven hours to the west of Eleutheropolis.

(Note: It is true that Robinson dispute the identity of Um Lakis with the ancient Lachish (Pal. ii. p. 388), but "not on any reasonable ground"( Van de Velde , Mem. p. 320). The statement in the Onom . ( s. v. Lochis ), that it was seven Roman miles to the south of Eleutheropolis, cannot prove much, as it may easily contain an error in the number, and Robinson does not admit its authority even in the case of Eglon (Pal. ii. p. 392). Still less can Knobel's conjecture be correct, that it is to be found in the old place called Sukkarijeh , two hours and a half to the south-west of Beit Jibrin (Eleutheropolis), as Sukkarijeh is on the east of Ajlun, whereas, according to Jos 10:31-36, Lachish is to be sought for on the west of Eglon.)

Eglon: also in the lowlands of Judah (Jos 15:39). The present name is Ajlân , a heap of ruins, about three-quarters of an hour to the east of Um Lakis (see Rob. Pal. ii. p. 392, and Van de Velde , Mem. p. 308). In the Onom. ( s. v. Eglon ) it is erroneously identified with Odollam ; whereas the situation of Agla , "at the tenth stone, as you go from Eleutheropolis to Gaza"( Onom. s. v. Βηθαλαΐ́μ , Bethagla ), suits Eglon exactly.

Constable: Jos 5:13--13:1

C. Possession of the land 5:13-12:24

Before Israel entered the land of Canaan, God had been preparing for His people to take possession of it by sovereignly directing the political affairs of Egypt. Egypt had maintained control over Canaan for many years. However with the ascension of Pharaoh Amenhotep II (1417--1379 B.C.) to the throne, Egyptian interest in Canaanite affairs began to decline. Consequently some of the Canaanite kings asserted their independence from Egyptian control and began to increase their influence and to dominate their neighbors. In addition, foreigners besides the Israelites invaded portions of Canaan. Some of the victims of oppression wrote letters to Pharaoh asking for Egyptian assistance. They sent these letters to Amarna, the capital of Egypt at this time, and they are known today as the Amarna Letters. They wrote these documents in cuneiform script. Archaeologists discovered them at Amarna in A.D. 1887. They provide much valuable information on the political and military climate in Canaan during the period of Israel's conquests.⁶⁹

"While Akhenaten [Amenhotep III, 1379-1361 B.C., the son and successor of Amenhotep II] spent his life preoccupied with religious reform, Egyptian prestige in Asia sank to a low ebb. As the Amarna Letters abundantly show, no effort was made by the court to answer the frantic appeals for help made by some princes who still professed loyalty to Egypt. The most common complaint in these letters is that unless Egypt would send troops urgently the land would fall into the hands of the Khapiru. Some historians are inclined to see in these Khapiru the Hebrews of the Bible who at this time were overrunning Palestine."⁷⁰

When the Israelites began their conquest, the Canaanite city-states did not have the protection of Egypt or any other strong world power that they had enjoyed in the past.

Constable: Jos 10:1-27

6. Victory over the Amorite alliance at Gibeon 10:1-27

Israel's continuing success led her enemies to exert increasing opposition against the people of God. This chapter records the Canaanites' first aggressive action against the Israelites.

10:1-5 The Jebusites lived in and around Jebus, ancient Salem (Gen. 14:18). The writer called this town Jerusalem for the first time in Scripture. "Jerusalem" means "the founding (or possession) of peace." Adonizedek (lit. lord of righteousness) and Melchizedek (king of righteousness, Gen. 14:18) were titles of the Jebusite kings, as Pharaoh was a title of the Egyptian kings. Jerusalem lay closer to Gibeon than any of the other towns that allied with Jerusalem against Gibeon. Probably for this reason Adonizedek took the initiative in this alliance.

"The Amarna letters indicate that Jerusalem was the center of political activity in the fourteenth century B.C. and was always conscious of its own security."¹³¹

10:6-11 Here the writer used the name "Amorites" (v. 6) generally of the Canaanites who were living in the nearby hills including the Jebusites.

"The Amorites who dwelt in the mountains were the strongest of all the Canaanites."¹³²

This was the first time Israel had gone into battle against an alliance of city-states. God reassured Joshua that he would be victorious (v. 8).

God's strategy included an early morning surprise attack that caught the Amorites off guard (cf. Exod. 23:27). Israel was able to gain the advantage and pursued the fleeing Amorites for several miles. God also sent a hailstorm (cf. Exod. 9:24) as the Amorites descended from Upper Beth-horon to Lower Beth-horon along the ridge route that connects these towns (the "descent," v. 11). This storm killed many of the enemy but none of God's people. By this the Amorites and the Israelites realized that this victory came as a result of the supernatural help of Yahweh and not simply by Israel's own power. Yahweh as well as Israel had devoted the Amorites to destruction.

"The crossing of the Jordan at high flood and the cyclonic hail storm at Aijalon are of special theological significance, for Baal was the great Canaanite storm god who was supposed to control the rain, the hail, the snow and the floods of Palestine. These episodes proved that Baal was as powerless before Yahweh in Palestine as he had been in the episode of the plagues in Egypt."¹³³

Note in verses 9-15 how the writer alternated references to the activities of the Israelites and God. He seems to have wanted to impress the reader with the fact than God and men were laboring together to secure the victory (cf. 1 Cor. 3:9).

10:12-15 Joshua based his petition (v. 12) on God's promise (v. 8). It was a public prayer that he spoke in the hearing of the Israelites.

There are two basic explanations of this miracle among evangelical scholars.

1. God slowed or stopped the earth's rotation, or He tilted its axis thereby lengthening the period of daylight. Most of those who hold this view believe God counteracted the worldwide effects of this miracle by His supernatural power.¹³⁴ The main problem with this view is its improbability. Would God (He could, of course) perform such a worldwide miracle simply to give Israel more daylight? Advocates reply that this is the normal meaning of the words the writer used.

2. This may have been a local miracle whereby God provided additional light for Israel. Some advocates of this view believe God created unusual atmospheric conditions that resulted in the refraction of sunlight after the sun had set. Others feel God provided a light for Israel that may even have looked like the sun but was a different source of light such as the shekinah.¹³⁵ The main problem with this view is the language used in the text that seems to imply an actual alteration of the earth's rotation. Advocates reply that this is the language of appearance and cite similar miracles in Scripture (e.g., Exod. 10:21-23; 2 Kings 20:10-11). Some also cite God's promise to provide day and night regularly that seems to favor this view (Gen. 8:22; cf. Jer. 33:20-21).

Robert Dick Wilson, a competent and conservative Hebrew scholar, believed that both the sun and the moon experienced an eclipse by other heavenly bodies.¹³⁶ He argued that the Hebrew words translated "stand still" and "stood still" can be translated "be eclipsed" and "was eclipsed." This is a possible explanation.

Various writers have suggested many other views and variations of these views.¹³⁷

The Canaanites regarded the sun and moon as deities. Their control by Yahweh must have deeply impressed Israel's enemies.¹³⁸

The Book of "Jashar" ("righteous," v. 13) seems to have been a collection of stories of Israel's heroes. Some of these stories, if not all of them, were in verse and commemorated God's great acts for Israel (cf. 2 Sam. 1:18).

An additional note that Yahweh fought for Israel (v. 14) reemphasized God's initiative for His people in faithfulness to His promises.

"God fights for Israel. He also fights with and through Israel. She cannot expect the victory, however, if she does not do her part."¹³⁹

10:16-27 The Israelites suffered no significant losses in the mopping up operation that followed. "No one uttered a word against" (v. 21) means no one lifted a finger in resistance against the Israelites (cf. Exod. 11:7).

Putting one's foot on the necks of one's enemies was a symbolic act that represented complete subjugation in the ancient Near East (v. 24; cf. 1 Kings 5:3; Ps. 8:6; 110:1). The act also gave the Israelites greater confidence. Joshua strengthened the impact of this act with an encouraging exhortation (v. 25).

Israel's leaders placed large stones over the grave of the Canaanite kings (v. 27) for the benefit of future observers (cf. 7:25). This constituted still another memorial to God's faithfulness and power.

As believers experience increasing success in our spiritual warfare, we normally experience increasing opposition from our spiritual enemies, as Israel did. Still the Lord fights with His people (2 Cor. 12:9). We have responsibilities to secure victory (e.g., trust, obedience, using our resources, etc.; cf. Eph. 6:14-18). The Lord also provides assistance naturally and supernaturally. He enables us to use the strength, wisdom, and endurance He has given us. He also does things we cannot possibly do for ourselves. He gave the Israelite army extra light and sent hail from the sky. He gives us material gifts, He changes the hearts of people, and He opens up new opportunities for us, to name a few of His acts.

Guzik: Jos 10:1-43

Joshua 10 - The Southern Kings Conquered

A. A miraculous victory for Israel.

1. (1-5) The southern kings of Canaan assemble for an attack on Gibeon.

Now it came to pass when Adoni-Zedek king of Jerusalem heard how Joshua had taken Ai and had utterly destroyed it; as he had done to Jericho and its king, so he had done to Ai and its king; and how the inhabitants of Gibeon had made peace with Israel and were among them, that they feared greatly, because Gibeon was a great city, like one of the royal cities, and because it was greater than Ai, and all its men were mighty. Therefore Adoni-Zedek king of Jerusalem sent to Hoham king of Hebron, Piram king of Jarmuth, Japhia king of Lachish, and Debir king of Eglon, saying, "Come up to me and help me, that we may attack Gibeon, for it has made peace with Joshua and with the children of Israel." Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon, gathered together and went up, they and all their armies, and camped before Gibeon and made war against it.

a. When Adoni-Zedek king of Jerusalem heard how Joshua had taken Ai and had utterly destroyed it: The leader of this group, the king of Jerusalem, is an interesting figure. His name, Adoni-Zedek means Lord of Righteousness, though we see him as really the opposite of the Lord of Righteousness. If anything, he represents the Anti-Christ, set against Joshua's representation of Jesus Christ.

i. If Adoni-Zedek (the false Lord of Righteousness) represents the Antichrist, we are even more interested to find that he leads many nations against Joshua and the children of Israel.

b. They feared greatly: The enemies of Israel feared greatly, but like our spiritual enemies, they do not retreat when they are afraid, but launch attacks that are even more bold, as a wild animal might fight when it feels attacked.

i. Though they are afraid, they are still clever. Afraid to attack Israel directly, they attack their vassals the Gibeonites.

c. Because Gibeon was a great city, like one of the royal cities, and because it was greater than Ai, and all its men were mighty: We are reminded that the Gibeonites did not submit to Israel out of a position of weakness; indeed all its men were mighty. Yet it was because of their love and honor of the God of Israel that they submitted to perpetual service in His tabernacle.

2. (6) The plea for help from Gibeon.

And the men of Gibeon sent to Joshua at the camp at Gilgal, saying, "Do not forsake your servants; come up to us quickly, save us and help us, for all the kings of the Amorites who dwell in the mountains have gathered together against us."

a. Do not forsake your servants; come up to us quickly, save us and help us: The Gibeonites rightly looked to the people of Israel as their helpers and protectors. They were not too proud to call for help.

B. The defeat of the Southern kings of Canaan.

1. (7) Joshua and the people of Israel are faithful to their vow to the Gibeonites.

So Joshua ascended from Gilgal, he and all the people of war with him, and all the mighty men of valor.

a. We saw that in Joshua 9, Joshua, the leaders of Israel, and all the people of Israel knew they made a bad vow to the Gibeonites, yet they did not turn their backs on that vow.

b. But here, we see Joshua and the leaders of Israel going a step further. Allowing these Canaanite kings to wipe out the Gibeonites would have been a convenient way to get out of a vow that should not have been made, but they will have none of it.

c. We should have the same sense of honor. Though Joshua was only bound to not kill the Gibeonites himself (Joshua 9:15), he goes on to fulfill what the spirit of the vow he made to the Gibeonites.

2. (8) God's command and promise to Joshua.

And the LORD said to Joshua, "Do not fear them, for I have delivered them into your hand; not a man of them shall stand before you."

a. Do not fear them: This is a command. Though Joshua has reason to fear because Israel faces a confederation of five kings, God commands Joshua to not fear his enemies.

i. We can cripple our ability to fight God's battles through our fear. Though we might face strong enemies, we are commanded to not fear.

b. I have delivered them into your hand; not a man of them shall stand before you: The command is coupled with a promise. We can obey God's command to not fear because we have His promise of victory.

i. We must therefore see fear for what it is - unbelief. It is an unwillingness to believe what God has promised.

3. (9) Joshua's response of faith.

Joshua therefore came upon them suddenly, having marched all night from Gilgal.

a. Joshua therefore came upon them suddenly: Having the assurance of God's promise (Joshua 10:8), Joshua did not sit back to passively watch God work without his participation. He went to great effort to participate with the work and will of God.

b. Having marched all night from Gilgal: This took hard work and initiative on Joshua's part. The march from Gilgal to Gibeon involved a climb of 3,300 feet, and the distance was about twenty miles, taking eight to ten hours of hard marching, all through the night.

i. God does His work, but He draws us into working with Him. Often God waits to see our initiative, our willingness to be a partner with Him, before He does what only He can do.

ii. This is not the idea that "God helps those who help themselves." The idea is "God wants to draw His people into partnership with Him in seeing His work done."

4. (10-15) God miraculously fights on behalf of Israel.

So the LORD routed them before Israel, killed them with a great slaughter at Gibeon, chased them along the road that goes to Beth Horon, and struck them down as far as Azekah and Makkedah. And it happened, as they fled before Israel and were on the descent of Beth Horon, that the LORD cast down large hailstones from heaven on them as far as Azekah, and they died. There were more who died from the hailstones than the children of Israel killed with the sword. Then Joshua spoke to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel: "Sun, stand still over Gibeon; and Moon, in the Valley of Aijalon." So the sun stood still, and the moon stopped, till the people had revenge upon their enemies. Is this not written in the Book of Jasher? So the sun stood still in the midst of heaven, and did not hasten to go down for about a whole day. And there has been no day like that, before it or after it, that the LORD heeded the voice of a man; for the LORD fought for Israel. Then Joshua returned, and all Israel with him, to the camp at Gilgal.

a. So the LORD routed them before Israel: God's work, and the partnership of Joshua's work with the LORD, accomplished something great. The enemies of God were routed.

b. The LORD cast down large hailstones from heaven: The hailstones which killed the retreating armies of the Canaanites were obviously miraculous. The hail itself could have been a phenomenon of nature, but their aim and timing obviously displayed the hand of God.

i. "The Canaanites, who worshipped nature deities, must have thought that their own gods were aiding the Israelites." (Madvig)

c. We notice that Joshua didn't wait around for the hail to come. He was busy doing what he could do in partnership with God, and God did what only God could do.

d. "Sun, stand still over Gibeon; and Moon, in the Valley of Aijalon." So the sun stood still: Seeing God's miraculous hand in action gave Joshua the boldness to ask for an even more stupendous miracle - to keep the day going, to keep the sun from setting, so that Israel had time to accomplish a complete victory before darkness fell.

i. The sun and the moon had long stood as silent witnesses to the sin, wickedness, and demonic religion of these Canaanites. Why shouldn't they now allow Joshua to complete this victory over the Canaanites?

e. So the sun stood still in the midst of heaven, and did not hasten to go down for about a whole day. And there has been no day like that, before it or after it: How was the length of this day extended? It could have been a slowing of the earth's rotation; it could have been a tilting of the earth's axis; it could have been a miracle of reflection of light; it could have been simply the presence of God manifested in light.

i. Whatever it means, the result was clear. The sun seemed to stay still in the sky, and Israel was able to complete the victory.

ii. Some criticize this account, saying that obviously, since the sun is still, and the earth rotates around the sun, that Joshua is wrong when he says the sun stood still. This kind of criticism doesn't account for our normal way of speaking. We use the terms sunrise and sunset without a second thought. In addition, more modern astronomy tells us that the sun is in motion; perhaps the sun did literally stand still!

f. Till the people had revenge upon their enemies: Joshua did not ask God to do the fighting for him, even though God did do some of that. Joshua simply asked that God would miraculously give him the opportunity to fight for Him.

i. When we work in partnership with God, always in touch with our place like Gilgal - the place where Israel was conquered by God - then we will see God do amazing things; we will be able to say "there has been no day like that."

5. (16-27) The completion of the battle and the execution of the Canaanite kings.

But these five kings had fled and hidden themselves in a cave at Makkedah. And it was told Joshua, saying, "The five kings have been found hidden in the cave at Makkedah." So Joshua said, "Roll large stones against the mouth of the cave, and set men by it to guard them. And do not stay there yourselves, but pursue your enemies, and attack their rear guard. Do not allow them to enter their cities, for the LORD your God has delivered them into your hand." Then it happened, while Joshua and the children of Israel made an end of slaying them with a very great slaughter, till they had finished, that those who escaped entered fortified cities. And all the people returned to the camp, to Joshua at Makkedah, in peace. No one moved his tongue against any of the children of Israel. Then Joshua said, "Open the mouth of the cave, and bring out those five kings to me from the cave." And they did so, and brought out those five kings to him from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. So it was, when they brought out those kings to Joshua, that Joshua called for all the men of Israel, and said to the captains of the men of war who went with him, "Come near, put your feet on the necks of these kings." And they drew near and put their feet on their necks. Then Joshua said to them, "Do not be afraid, nor be dismayed; be strong and of good courage, for thus the LORD will do to all your enemies against whom you fight." And afterward Joshua struck them and killed them, and hanged them on five trees; and they were hanging on the trees until evening. So it was at the time of the going down of the sun that Joshua commanded, and they took them down from the trees, cast them into the cave where they had been hidden, and laid large stones against the cave's mouth, which remain until this very day.

a. Roll large stones against the mouth of the cave, and set men by it to guard them. And do not stay there yourselves, but pursue your enemies, and attack their rear guard: Joshua will not allow anything - even the personal capture of the kings - to keep him from completing Israel's victory. The kings can be imprisoned and dealt with later.

i. We have another striking similarity with the Book of Revelation. Not only does a false "Lord of Righteousness" (Adoni-Zedek) lead a group of nations against Joshua, who has come to possess the land; but also, in the midst of their defeat, the kings hide in caves in fear of the conquering Joshua (Revelation 6:15-16).

b. The people of Canaan know, beyond any doubt, that God is with Joshua and the nation of Israel. Their respect is so great that no one moved his tongue against any of the children of Israel.

i. Just like Israel, the church should be feared in the sense that it should be a place where people know God will conquer them. They should have the idea "Well, if I keep coming here, God is going to conquer me. I'll have to submit my life to Him." Too many churches present a "harmless" God who demands no surrender from His people.

c. And afterward Joshua struck them and killed them, and hanged them on five trees: The Canaanite kings were executed. Joshua wants to make it clear that there can be absolutely no accommodation with these Canaanite kings. After this pattern, we can allow no place in our lives to our spiritual enemies. All the ground belongs to Jesus, and must be taken for Him.

i. The idea of partnership with God in the pursuit of victory is again repeated in Joshua 10:25. God promises victory over all your enemies against whom you fight.

D. Conquest of the South completed.

1. (28) The fall of the Canaanite city of Makkedah.

On that day Joshua took Makkedah, and struck it and its king with the edge of the sword. He utterly destroyed them; all the people who were in it. He let none remain. He also did to the king of Makkedah as he had done to the king of Jericho.

2. (29-30) The fall of the Canaanite city of Libnah.

Then Joshua passed from Makkedah, and all Israel with him, to Libnah; and they fought against Libnah. And the LORD also delivered it and its king into the hand of Israel; he struck it and all the people who were in it with the edge of the sword. He let none remain in it, but did to its king as he had done to the king of Jericho.

3. (31-33) The fall of the Canaanite city of Lachish.

Then Joshua passed from Libnah, and all Israel with him, to Lachish; and they encamped against it and fought against it. And the LORD delivered Lachish into the hand of Israel, who took it on the second day, and struck it and all the people who were in it with the edge of the sword, according to all that he had done to Libnah. Then Horam king of Gezer came up to help Lachish; and Joshua struck him and his people, until he left him none remaining.

4. (34-35) The fall of the Canaanite city of Eglon.

From Lachish Joshua passed to Eglon, and all Israel with him; and they encamped against it and fought against it. They took it on that day and struck it with the edge of the sword; all the people who were in it he utterly destroyed that day, according to all that he had done to Lachish.

5. (36-37) The fall of the Canaanite city of Hebron.

So Joshua went up from Eglon, and all Israel with him, to Hebron; and they fought against it. And they took it and struck it with the edge of the sword; its king, all its cities, and all the people who were in it; he left none remaining, according to all that he had done to Eglon, but utterly destroyed it and all the people who were in it.

6. (38-39) The fall of the Canaanite city of Debir.

Then Joshua returned, and all Israel with him, to Debir; and they fought against it. And he took it and its king and all its cities; they struck them with the edge of the sword and utterly destroyed all the people who were in it. He left none remaining; as he had done to Hebron, so he did to Debir and its king, as he had done also to Libnah and its king.

7. (40-43) Summary of the conquest of the Southern Canaanite Kingdoms.

So Joshua conquered all the land: the mountain country and the South and the lowland and the wilderness slopes, and all their kings; he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel had commanded. And Joshua conquered them from Kadesh Barnea as far as Gaza, and all the country of Goshen, even as far as Gibeon. All these kings and their land Joshua took at one time, because the LORD God of Israel fought for Israel. Then Joshua returned, and all Israel with him, to the camp at Gilgal.

a. So Joshua conquered all the land: In a period of weeks (perhaps months) these six cities are defeated, without a single loss for Israel. Each battle was a test. None of them were easy, but under the leadership of Joshua, they all were victorious.

i. God's desire is that we should enjoy the same life of victory. But we all . . . are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. (2 Corinthians 3:18)

b. All these kings and their land Joshua took at one time, because the LORD God of Israel fought for Israel: The victory was won one at a time. We often want to do everything and win every battle for God all at once. This can be Satan's strategy to set us up for a strong attack of discouragement.

i. As well, God knew which battles to fight and when to fight them. These were not the only Canaanite cities in the region, but they were the military strongholds. God knew what He was doing in selecting which particular battles to fight, and when they needed to be fought.

c. Most importantly, the key to victory was that the Lord GOD of Israel fought for Israel. This is also true as we battle against our own spiritual enemies. We can only win as we see the LORD fighting on our behalf. He provides the victory and we walk in it.

i. We come to realize that the victory was won at the cross, and now we need to live in light of that victory. Colossians 2:15 speaks to this idea: Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it [the cross]. It is in this sense that we are more than conquerors through Him who loved us. (Romans 8:37)

ii. To be disappointed in yourself is to have trusted in yourself. It shows that we tried to fight the battle in our own resources, not the LORD's victory.

d. Then Joshua returned, and all Israel with him, to the camp at Gilgal: Israel's victories always came from Gilgal. This was the place of total faith, commitment and fellowship with God, and the place where Israel had been conquered by God.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 10 (Chapter Introduction)

Overview

Jos 10:1, Five kings war against Gibeon; Jos 10:6, Joshua rescues it; Jos 10:10, God fights against them with hailstones; Jos 10:12, The sun and moon stand still at the word of Joshua; Jos 10:16, The five kings are mured in a cave; Jos 10:22, They are brought forth; Jos 10:24, scornfully used; Jos 10:26, and hanged; Jos 10:28, Seven kings more are conquered; Jos 10:43, Joshua returns to Gilgal.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 10 (Chapter Introduction)

CHAPTER 10

Five of the kings of Canaan, afraid of Joshua, are angry with the Gibeonites, and wage war against them; they send to Joshua for succours, Jos 10:1-5 . He rescues them, Jos 10:6-10 . God casts down hail-stones upon the enemy, Jos 10:11 . Joshua prays to God, and commands the sun to stand still, which it does for the space of a day, Jos 10:12-15 . The five kings hide themselves in caves, where Joshua causeth them to be shut up, afterwards to be brought forth, scornfully used, and hanged, and thrown into a cave by Makkedah, Jos 10:16-27 . This place taken, the king, city, and all therein are burnt, Jos 10:28 . Joshua doth the same to Libnah and Lachish, Jos 10:29-32 ; to Gezer, Eglon, Hebron, Debir, and all the land, Jos 10:33-42 . Joshua returns to Gilgal, Jos 10:43 .

i.e. Were conversant with them, had yielded themselves to their disposal, submitted themselves to their laws, had mingled interests with them.

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 10 (Chapter Introduction)

(Jos 10:1-6) Five kings war against Gibeon.

(Jos 10:7-14) Joshua succours Gibeon The sun and moon stand still.

(Jos 10:15-27) The kings are taken, their armies defeated, and they are put to death.

(v. 28-43) Seven other kings defeated and slain.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 10 (Chapter Introduction)

We have in this chapter an account of the conquest of the kings and kingdoms of the southern part of the land of Canaan, as, in the next chapter, of the reduction of the northern parts, which together completed the glorious successes of the wars of Canaan. In this chapter we have an account, I. Of the routing of their forces in the field, in which observe, 1. Their confederacy against the Gibeonites (Jos 10:1-5). 2. The Gibeonites' request to Joshua to assist them (Jos 10:6). 3. Joshua's speeds march under divine encouragement for their relief (Jos 10:7-9). 4. The defeat of the armies of these confederate kings (Jos 10:10, Jos 10:11). 5. The miraculous prolonging of the day by the standing still of the sun in favour of the conquerors (Jos 10:12-14). II. Of the execution of the kings that escaped out of the battle (Jos 10:15-27). III. Of the taking of the particular cities, and the total destruction of all that were found in them. Makkedah (Jos 10:28). Libnah (Jos 10:29, Jos 10:30). Lachish (Jos 10:31, Jos 10:32) and the king of Gezer that attempted its rescue (Jos 10:33). Eglon (Jos 10:34, Jos 10:35). Hebron (Jos 10:36, Jos 10:37). Debir (Jos 10:38, Jos 10:39). And the bringing of all that country into the hands of Israel (Jos 10:40-42). And, lastly, the return of the army to the head-quarters (Jos 10:43).

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 10 (Chapter Introduction)

INTRODUCTION TO JOSHUA 10

This chapter treats of the combination of five kings against the Gibeonites, Jos 10:1; and of the application of the Gibeonites to Joshua, for assistance, in virtue of the league between them, which was granted, Jos 10:6; of the slaughter of the army by the kings of Israel, and chiefly by hailstones from heaven, Jos 10:10; and of the standing still of the sun, and of the moon, while vengeance was taken on them, Jos 10:12; and of the five kings being hid in a cave, and of the usage of them when taken, Jos 10:15; and of the taking of Makkedah, Libnah, Lachish, Eglon, Hebron, and Debir, Jos 10:28; which finished the conquest of the southern part of the land, Jos 10:40.