Joshua returned, and all Israel with him, to the camp to Gilgal. These five kings fled, and hid themselves in the cave at Makkedah. Joshua was told, saying, “The five kings have been found, hidden in the cave at Makkedah.”
Joshua said, “Roll large stones to cover the cave’s entrance, and set men by it to guard them; but don’t stay there. Pursue your enemies, and attack them from the rear. Don’t allow them to enter into their cities; for Yahweh your God has delivered them into your hand.”
When Joshua and the children of Israel had finished killing them with a very great slaughter until they were consumed, and the remnant which remained of them had entered into the fortified cities, all the people returned to the camp to Joshua at Makkedah in peace. None moved his tongue against any of the children of Israel. Then Joshua said, “Open the cave entrance, and bring those five kings out of the cave to me.”
They did so, and brought those five kings out of the cave to him: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. When they brought those kings out to Joshua, Joshua called for all the men of Israel, and said to the chiefs of the men of war who went with him, “Come near. Put your feet on the necks of these kings.” They came near, and put their feet on their necks.
Joshua said to them, “Don’t be afraid, nor be dismayed. Be strong and courageous, for Yahweh will do this to all your enemies against whom you fight.”
Afterward Joshua struck them, put them to death, and hanged them on five trees. They were hanging on the trees until the evening.
John Calvin 1540 · Public Domain On vv15, 18, 25 15. And Joshua returned, etc This verse is not…
15. And Joshua returned, etc This verse is not inserted in its proper place, for shortly after the end of the battle is added, and the punishment inflicted on the kings, which was subsequent to the battle. We are then told of the encampment in Makkedah, and at last, in the end of the chapter, the return to Gilgal, which was introduced at the beginning without regard to the order of time, is repeated. Hence the narrative of the flight and concealment of the kings is connected with the former transactions. For having been informed during the heat of the battle that they were hiding in a cave, Joshua, fearing that if he were to set about capturing them, the others might escape, prudently contented himself with ordering the mouth of the cave to be blocked up with large stones, and setting sentinels over them, that being thus shut up, as it were in prison, they might at a fit time be brought forth and put to death. Hence, too, it appears that the army of the enemy was very large, because although the Israelites pressed closely upon them in their flight, and the sun himself gave an additional period for slaying them, it was impossible, notwithstanding, to prevent numbers of them from escaping into fortified cities. The divine assistance afforded to the Israelites was, however, sufficiently attested by the fact that they continued till they were wearied slaying at will all whom they met, and then returned safe. For the expression, that no one dared to move the tongue, implies that the Israelites gained a bloodless victory, as if they had gone forth not to fight, but merely to slay.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv19, 21, 24 Hebrew, cut off all their train or tail.
Hebrew, cut off all their train or tail.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–26 Jos 10:15 And Joshua returned, and all Israel with…
Jos 10:15 And Joshua returned, and all Israel with him, unto the camp to Gilgal.
Ver. 15. And Joshua returned,] viz., After he had finished all that is related in this whole chapter, as in Jos 10:43. Some render it, Itaque reditum adornabat Ioshua.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15, 16, 19, 20, 21, 24, 26 Not immediately, or upon the same day, but after…
Not immediately, or upon the same day, but after he had despatched the matter which here follows; as appears by Jos 10:43, where the very same words are repeated, to show that that was the meaning of them. And they are put here to close the general discourse of the fight, which begun Jos 10:10, and ends here; which being done, he particularly describes some remarkable passages, and closeth them with the same words.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 It was a brave appearance, no doubt, which the…
It was a brave appearance, no doubt, which the five kings made when they took the field for the reducing of Gibeon, and a brave army they had following them; but they were all routed, put into disorder first, and then brought to destruction by the hail-stones. And now Joshua thought, his work being done, he might go with his army into quarters of refreshment. Accordingly it was resolved, perhaps in a council of war, that they should presently return to the camp at Gilgal (Jos 10:15), till they should receive orders from God to take possession of the country they had now conquered; but he soon finds he has more work cut out for him. The victory must be pursued, that the spoils might be divided. Accordingly he applies himself to it with renewed vigour.
I. The forces that had dispersed themselves must be followed and smitten. When tidings were brought to Joshua where the kings were he ordered a guard to be set upon them for the present (Jos 10:18), reserving them for another day of destruction, and to be brought forth to a day of wrath, Job 21:30. He directs his men to pursue the common soldiers, as much as might be, to prevent their escaping to the garrisons, which would strengthen them, and make the reduction of them the more difficult, Jos 10:19. Like a prudent general, he does that first which is most needful, and defers his triumphs till he has completed his conquests; nor was he in such haste to insult over the captive kings but that he would first prevent the rallying again of their scattered forces. The result of this vigorous pursuit was, 1. That a very great slaughter was made of the enemies of God and Israel. And, 2. The field was cleared of them, so that none remained but such as got into fenced cities, where they would not long be safe themselves, nor were they capable of doing any service to the cities that sheltered them, unless they could have left their fears behind them. 3. None moved his tongue against any of the children of Israel, Jos 10:21. This expression intimates, (1.) Their perfect safety and tranquillity; some think it should be read (from Exo 11:7), Against any of the children of Israel did not a dog move his tongue; no, not against any one man of them. They were not threatened by any danger at all after their victory, no, not so much as the barking of a dog. Not one single Israelite (for the original makes it so particular) was brought into any distress, either in the battle or in the pursuit. (2.) Their honour and reputation; no man had any reproach to cast upon them, nor an ill word to give them. God not only tied the hands, but stopped the mouths, of their enraged enemies, and put lying lips to silence. (3.) The Chaldee paraphrase makes it an expression of their unalloyed joy for this victory, reading it, There was no hurt nor loss to the children of Israel, for which any man should afflict his soul. When the army came to be reviewed after the battle, there was none slain, none wounded, none missing. Not one Israelite had occasion to lament either the loss of a friend or the loss of a limb, so cheap, so easy, so glorious, was this victory.
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II. The kings that had hidden themselves must now be called to an account, as rebels against the Israel of God, to whom, by the divine promise and grant, this land did of right belong and should have been surrendered upon demand. See here,
1. How they were secured. The cave which they fled to, and trusted in for a refuge, became their prison, in which they were clapped up, till Joshua sat in judgment on them, Jos 10:18. It seems they all escaped both the hail-stones and the sword, God so ordering it, not in kindness to them, but that they might be reserved for a more solemn and terrible execution; as, for this cause, Pharaoh survived the plagues of Egypt, and was made to stand, that God might in him show his power, Exo 9:16. They all fled, and met at the same place, Providence directing them; and now those who were lately consulting against Israel were put upon new counsels to preserve themselves and agreed to take shelter in the same cave. The information brought to Joshua of this is an evidence that there were those of the country, who knew the holes and fastnesses of it, that were in his interests. And the care Joshua took to keep them there when they were there, as it is an instance of his policy and presence of mind, even in the heat of action, so, in the result of their project, it shows how those not only deceive themselves, but destroy themselves, who think to hide themselves from God. Their refuge of lies will but bind them over to God's judgment.
2. How they were triumphed over. Joshua ordered them to be brought forth out of the cave, set before him as at the bar, and their names called over, Jos 10:22, Jos 10:23. And when they either were bound and cast upon the ground unable to help themselves, or threw themselves upon the ground, humbly to beg for their lives, he called for the general officers and great men, and commanded them to trample upon these kings, and set their feet upon their necks, not in sport and to make themselves and the company merry, but with the gravity and decorum that became the ministers of the divine justice who were not herein to gratify any pride or passion of their own, but to give glory to the God of Israel as higher than the highest, who treads upon princes as mortar (Isa 41:25), and is terrible to the kings of the earth, Psa 76:12. The thing does indeed look barbarous, thus to insult over men in misery, who had suddenly fallen from the highest pitch of honour into this disgrace. It was hard for crowned heads to be thus trodden upon, not by Joshua himself (that might better have been borne), at least not by him only, but by all the captains of the army. Certainly it ought not to be drawn into a precedent, for the case was extraordinary, and we have reason to think it was by divine direction and impulse that Joshua did this. (1.) God would hereby punish 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 those sins of the nations that God cast out from before them, which they would be tempted to imitate. (2.) He would hereby have the promise by Moses made good (Deu 33:29), Thou shalt tread upon their high places, that is, their great men, which should the rather be speedily fulfilled in the letter because they are the very last words of Moses that we find upon record. (3.) He would hereby encourage the faith and hope of his people Israel in reference to the wars that were yet before them. Therefore Joshua said (Jos 10:25): Fear not, nor be dismayed. [1.] "Fear not these kings, nor any of theirs, as if there were any danger of having this affront now put upon them in after-time revenged upon yourselves, a consideration which keeps many from being insolent towards those they have at their mercy, because they know not how soon the uncertain fate of war may turn the same wheel upon themselves; but you need not fear that any should rise up ever to revenge this quarrel." [2.] "Fear not any other kings, who may at any time be in confederacy against you, for you see these brought down, whom you thought formidable. Thus shall the Lord do to all your enemies; now that they begin to fall, to fall so low that you may set your feet on their necks, you may be confident that they shall not prevail, but shall surely fall before you," Est 6:13. (4.) He would hereby give a type and figure of Christ's victories over the powers of darkness, and believers' victories through him. All the enemies of the Redeemer shall be made his footstool, Psa 110:1. And see Psa 18:40. The kings of the earth set themselves against him (Psa 2:2), but sooner or later we shall see all things put under Him (Heb 2:8), and principalities and powers made a show of, Col 2:15. And in these triumphs we are more than conquerors, may tread upon the lion and adder (Psa 91:13), may ride on the high places of the earth (Isa 58:14), and may be confident that the God of peace shall tread Satan under our feet, shall do it shortly and do it effectually, Rom 16:20. See Psa 149:8, Psa 149:9.
3. How they were put to death. Perhaps, when they had undergone that terrible mortification of being trodden upon by the captains of Israel, they were ready to say, as Agag, Surely the bitterness of death is past, and that sufficient unto them was this punishment which was inflicted by many; but their honours cannot excuse their lives, their forfeited devoted lives. Joshua smote them with the sword, and then hanged up their bodies till evening, when they were taken down, and thrown into the cave in which they had hidden themselves, Jos 10:26, Jos 10:27. That which they thought would have been their shelter was made their prison first and then their grave; so shall we be disappointed in that which we flee to from God: yet to good people the grave is still a hiding-place, Job 14:13. If these five kings had humbled themselves in time, and had begged peace instead of waging war, they might have saved their lives; but now the decree had gone forth, and they found no place for repentance, or the reversal of the judgment; it was too late to expect it, though perhaps they sought it carefully with tears.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15–26 And Joshua returned, and all Israel with him, unto…
And Joshua returned, and all Israel with him, unto the camp to Gilgal. That is, he thought to have returned, had determined upon it, and prepared for it, but was prevented by hearing that the five kings had hid themselves in a cave at Makkedah; which he ordered to be stopped up till the people had finished the pursuit of their enemies, when he destroyed Makkedah, and which led him on to the conquest of other places before he returned; or else this verse stands not in its proper place, or is superfluous, since the same is expressed Jos 10:43; after all the above mentioned was done; the Septuagint version leaves it out.
; after all the above mentioned was done; the Septuagint version leaves it out.
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Joshua 10:16
jos 10:16
jos 10:16
jos 10:16But these five kings fled,.... They were not killed by hailstones, nor slain by the sword of the Israelites, but made their escape, being reserved by the providence of God for a more shameful end:
and hid themselves in a cave at Makkedah; not in the city of Makkedah, which as yet was not in the hands of Israel, whereas this cave was, as appears by what follows; but it was in some hill, or mountain, near it; in the border of it, as Kimchi expresses it, and where a hill is shown to this day in which it was, as Drusius says.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15, 16, 19, 20, 21, 24 Joshua returned - Not upon the same day, but…
Joshua returned - Not upon the same day, but after he had dispatched the matter which here follows; as appears by ver. 43, where the very same words are repeated. And they are put here to close the general discourse of the fight which begun ver. 10, and ends here; which being done he particularly describes some remarkable passages, and closeth them with the same words.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 16, 21, 24, 26 Verse 15. And Joshua returned - unto the camp…
Verse 15. And Joshua returned - unto the camp to Gilgal.] That the Israelitish army did not return to the camp at Gilgal till after the hanging of the five kings and the destruction of their cities, is sufficiently evident from the subsequent parts of this chapter. When all this business was done, and not before, they returned unto the camp to Gilgal; see Jos 10:43. This verse is omitted by the Septuagint and by the Anglo-Saxon; and it does not appear to have existed in the ancient hexaplar versions; it stands in its proper place in Jos 10:43, and is not only useless where it is, but appears to be an encumbrance to the narrative. Should it be considered as genuine and in its proper place, I would propose that מקדה makkedah should be read instead of גלגלה gilgalah, for we find from Jos 10:21 that Joshua had a temporary camp there. Then Joshua returned, and all Israel with him, unto the camp to MAKKEDAH; after which we may suppose that Joshua having secured the cave, sent some detachments to scour the country and cut off all the remaining straggling Canaanites; when this was done they also returned to the camp at Makkedah, as is related Jos 10:21, and when the business was completed they struck the camp at Makkedah, and all returned to their fortified camp at Gilgal, Jos 10:43.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv15, 16, 19, 20, 24 Jos 10:15. And Joshua returned — Not immediately, but…
Jos 10:15. And Joshua returned — Not immediately, but after he had performed what is related in the following part of this chapter, as appears by Jos 10:43, where the very same words are repeated.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv16, 21, 24 The thread of the narrative, broken by the four…
The thread of the narrative, broken by the four intermediate verses, Jos 10:12-15, is now resumed from Jos 10:11.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 17, 21, 24 Galgal. Masius supposes, that here the quotation from the…
Galgal. Masius supposes, that here the quotation from the book of the just terminates. The Roman and Alexandrian Septuagint place this verse at the end of the chapter. (Calmet) --- Grabe has it in both places with a star, to shew that it is taken from Theodotion. (Haydock) --- In effect, Josue did not return to his camp till he had completed the business of the day, by destroying the five kings. After which, he proceeded to conquer that part of the country. He might have designed to return, (Calmet) and even have begun his march, (Du Hamel) when he was diverted from proceeding, by the news that the kings had been discovered. So we often say, that a person does what he is on the point of doing. See Genesis xxxvii. 21., and Numbers xxxiv. 25.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16, 24 THE FIVE KINGS HANGED. (Jos 10:16-27)
THE FIVE KINGS HANGED. (Jos 10:16-27)
these five kings . . . hid themselves in a cave--Hebrew, "the cave."
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at Makkedah--The pursuit was continued, without interruption, to Makkedah at the foot of the western mountains, where Joshua seems to have halted with the main body of his troops while a detachment was sent forward to scour the country in pursuit of the remaining stragglers, a few of whom succeeded in reaching the neighboring cities. The last act, probably the next day, was the disposal of the prisoners, among whom the five kings were consigned to the infamous doom of being slain (Deu 20:16-17); and then their corpses were suspended on five trees till the evening.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15, 16, 18, 19, 20, 21, 22, 25, 26 15. And Joshua returned — This must be regarded…
15. And Joshua returned — This must be regarded as the close of the quotation from the book of Jasher. The writer of that book drops all the further acts of the campaign, and speaks of its conclusion. See note introductory to Jos_10:12.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26 15. And Joshua returned] This is still apparently part…
15. And Joshua returned] This is still apparently part of the quotation from the “Book of Jasher,” for it is evident that Joshua did not return to Gilgal immediately after the battle of Gibeon. In the historical narrative this finds place in Jos_10:43.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15, 16, 19, 24, 25, 26 (15) Unto the camp to Gilgal.—This verse relates by…
(15) Unto the camp to Gilgal.—This verse relates by anticipation, in the words of the Book of Jasher (Heb., Yâshar, upright), what we find in the narrative of Joshua at Jos_10:43, viz., the return to Gilgal at the close of this campaign. The immediate return, at the end of the miraculous day’s operations, was to Makkedah, not to Gilgal (see Jos_10:21).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15, 16, 19, 20, 21, 23, 24, 25, 26 And Joshua returned. The historian had at first intended…
And Joshua returned. The historian had at first intended to complete his narrative of these transactions here. But he seems to have altered his intention, and added the execution of the five kings and the subjugation of the remaining cities of southern Palestine which had adhered to the league, as well as their immediate neighbours. He then (ver. 43) repeats what he had subjoined here. It is not contended (see Introduction) that the Book of Joshua could not have been compiled from accounts previously existing, though a different view has been taken in this commentary. But what is denied is
(1) that this was an unintelligent or perfunctory compilation, and
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(2) that we can at this distance of time, by the simple evidence of style, disintegrate and separate into contradictory fragments the various portions of earlier histories, which we find here digested into a whole. Some copies of the LXX leave the verse out altogether.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v15 Bring out those five kings.
Jos_10:15-27
Bring out those five kings.
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The prostrate kings
The kings of the Canaanites fled and hid themselves, but the Divine vengeance followed them; and after the rout of their hosts was completed they themselves were taken and put to death. Before this, however, they were humbled in the sight of Israel; and the captains were bidden by Joshua to put their feet on the necks of their foes. Thus their thorough subjection was pointed out; and the people of God were distinguished as triumphing over all opposition, even the most formidable.
I. No opposition is so great, no enemies so mighty, but the followers of the lord Jesus can overcome them. In outward and bodily things, and at the hands of men, the people of God are ofttimes sorely tried. Over and over again they have been slain all the day, and accounted as sheep for the slaughter. The deep and mysterious providence of an all-wise God has suffered and ordered this. But inwardly, and as regards spiritual experience, is it not true that We are more than conquerors through Him that loved us? As believers in Jesus we are exposed to constant opposition of a spiritual kind. As soon as ever the Christian life really begins, so soon does conflict commence. But is it not a good thing to change slavery for freedom; and to feel the opposition and rage of Satan rather than to be bound in his destructive chains? Then again, the rebel flesh puts forth its power, resisting the will of God, and proving that the carnal mind is enmity against God. But have we not found deliverance? We have heard the precious assurance, No weapon formed against thee shall prosper; we have taken up the Christians war-cry, I can do all things through Christ who strengtheneth me; we have doubtless sung the believers song of triumph, Thanks be to God who giveth us the victory through our Lord Jesus Christ. Do I now speak to any soul in strong conflicts, and exposed to some sore temptation? Oh! poor tried and harassed one, look up, look up. Do not let the enemy engage all your attention: think of the mighty Friend who is standing by. Do not let the temptation quite swallow up your spirit; remember (1Co_10:13).
II. It is the lord Jesus who accomplishes this glorious work for and in behalf of his believing ones. Mark the circumstances in detail which are narrated in the text, and see how conspicuous Joshua was throughout the whole transaction (verses 22-26). Joshua called for all the men, summoned the host, then called out the captains, and bade them put their feet on the necks of the kings; then he encouraged his captains; then he executed the kings. The crowning speech, and crowning act, on that eventful day were his. Just so, it is only our heavenly Joshua who can make us conquerors, who can effect deliverance for us, who can enable us to set our feet upon the necks of those hosts, those temptations, those foes of whatsoever sort, which surround and assault us, and which, without His aid, are sure to be too many and too mighty for us to cope with and subdue.
1. In the help which we have received, or may now be enjoying, let us see the pledge of future victory.
2. It may be that some are in sore conflict and trial at this very time. Forget not who is able to save, even to the uttermost. The same Jesus who has strengthened thousands of conflicting souls and made them victorious is ready to help you. (C. D. Marston, M. A.)
Foes under foot
1. This solemn scene reminds us of the mad resistance of these kings. Here is the end of it. And what a contrast is this to that which they had conceived. As we look on these wretched kings we hear a voice asking in earnest, solemn tones, Who hath hardened himself against God and hath prospered? Who can resist the arm of the Almighty? And again it says, It is hard for thee to kick against the pricks. Can the clay rebel against the potter? Will the tool lift up itself against the workman? Will worms defy the Almighty? Why, then, oh! why are there found, not a few, but many, who still resist Him?
2. This scene also reminds us of the despairing flight of these kings. Finding that resistance was useless, they sought to escape by flight, but this proved also vain. The sinner cannot flee from the judgment of God. Many a man has been able to escape the just judgment of his fellows. It can never be so with the Divine justice. It rolls forth no empty thunders. Seeing all flight is vain, our only hope is instant and complete submission, if haply the Lord will have mercy on us and spare us for His names sake.
3. The scene also speaks of their useless refuge. Their resistance was found to be utterly vain, therefore they had recourse to flight. But flight they found also unavailing, therefore they sought to hide, but this was also vain. By this new device they not only deceive themselves, they actually destroy themselves. Know that it is as vain to hide from God as to fly from Him. Yet the truth, Thou God seest me, is one not easily learned. Often, as in the case of Hagar, it is only in the hour of dire extremity that the soul becomes truly conscious of the fact. Nothing is more common or more natural for fallen man than to hide from God. Even in childhood, if unwelcome thoughts of God obtruded themselves, how quickly did we learn to bury ourselves in the cave of other and more congenial thoughts and hopes. And as we grow older, and the heart gets more unsusceptible to spiritual realities, how easily can we hide in indifference. How natural it is to let slip everything that has been taught us of spiritual truth, to forget all warnings and admonitions, to become engrossed with the pleasures that lie around, and to forsake the good habits in which we had been trained. And not a few seek to shelter themselves in hypocrisy. The Church is the garden of God; and not a few are hiding from Him among the trees of His own garden. They come to the solemn assembly. They give of their substance to His work. They maintain propriety of conduct, and yet they know not God; yea, they are hiding from Him all the time, and by these very means. Others are hiding from God in business. From Monday morning till Saturday night they are engrossed in earthly cares, and even on the Lords day their heads and hearts are more in their bank-books and ledgers than in their Bibles. But though men may for a few moments bury themselves in oblivion of God, they can never hide from Him. Soon the souls who thus hide will be dragged out to the bewildering light, to their shame and ruin. Have we, then, no hope? Is there no refuge for us? There is. We can never hide from God, but we can hide in God. The name of the Lord is a strong tower; the righteous runneth into it and is safe.
4. Here also we behold the utter degradation of these kings. It was far deeper than that of their subjects. As they were ringleaders in this revolt, their end was more terrible. They had to bow their necks under the feet of the children of Israel. This was a most significant act. It was a picture of the absolute subjection of all to the yoke of Israel. It was a pledge of the perfect conquest of the land, of the glorious ending of that work which had been so well begun. This also was written for our encouragement and instruction. All things must be brought into subjection to the true Joshua. They who follow Him are not overcome of evil, they are conquerors in the struggle against sin. However weak we may feel in ourselves, yet in His name we dare deal with the proudest and strongest sin that lurks in our hearts, as Joshuas captains did with these kings. That man cannot be following Christ who is not putting all spiritual foes under his feet from day to day. And we have here not only a picture of this daily and oft-repeated triumph over sin which Jesus gives His followers, but also a picture of that ultimate and complete victory over sin and Satan that shall be granted. There were other kings in Canaan besides these five kings, and they gave Joshua and his captains much trouble. Though the victory so far was real and glorious, it was by no means complete. They have faced and overcome these particular foes; but many more remain. Even so the Christian, though he should and must obtain the victory over all known sin, and keep it ever under foot, learns the longer that he lives that there arc other sins which he had not dreamt of lurking in the recesses of his heart. Therefore he lays count for a protracted war. Yet he does not go forward with a faint heart to face these new foes. Rather, encouraged by the victories already granted, he goes on with assurance of like triumph.
5. We must also draw attention to the miserable end of these kings. Here, as we stand over the dead bodies of these kings, we hear a voice proclaiming, So perish the kings enemies. There are judgments of God against sin in the past history of the world. In the future history of the world these judgments will again be on the earth. Between the past and the future He has erected the Cross. That also is a centre of judgment. Yea, the judgment against sin on the Cross is far more perfect than either that judgment which goes before or follows after; for it is a judgment finished, a cup of condemnation drunk to the last drop, and that can be said of no other, past or future. Identified with that Victim, nailed with Him to that Cross, cursed in Him with all the curse due to sin, banished with that forsaken Victim in the great darkness, there is no condemnation, no judgment, to them that are in Christ Jesus.
6. In these conquests of Joshua we have a faint picture of the victories of Jesus. However numerous His enemies may be, they will be all scattered as chaff before the wind, as smoke before the hurricane. However mighty they may be, they will bite the dust in terror and dismay. However wise and noble, they will be crushed under His heel. (A. B. Mackay.)
Five kings
You all know something of a struggle that is continually going on in your own hearts between good and evil. You have all heard of the battle against sin. Well, the five kings are for us five sins, which day by day are warring against us. And let us be quite sure of this, if we do not conquer them they will conquer us.
I. Here is the first--king anger. What boy or girl is there who has not felt this king rising in his heart, and leading him on to unkind words and bad deeds. Kill the very first angry thought, and then it wont have time to grow into a great king to trouble you and all near you.
II. But, says some child, Im not given to being angry. I have a very good temper. Im not afraid of that king. Dont be too sure. He may turn up some time when you are not ready for him. And in any case I fear, from the way yon speak, that there is another king you will have to keep a very good look-out against--king pride. Do you know what he is? Some one gave a very good description of pride when he said that pride was a great big I and a very little you. Some of you, I am sure, have read Alice in Wonderland; and you remember what happened to Alice when she ate the piece of cake marked, Eat me. She found herself growing taller, and taller, and taller, until at length everything looked quite small beneath her. Now King Pride does for us all what the wonderful cake did for Mice. He puffs us up. He makes us very high and very great in our own sight. And the only way to deal with him is to do like Joshuas soldiers, and to take this king and put our foot upon his neck, and crush him to the ground.
III. But we must pass on to our third king; and dangerous as were the first two, he is more dangerous still, for his name is king falsehood. Have you ever told a lie, ever said what was not quite true to get your own way, or to save yourself from punishment? If you have, then you are letting King Falsehood reign over you, and a cruel, hard master you will soon find him to be. Determine at all costs to say nothing but what is strictly true. Once a great and good man was thrown into prison because he had written paper which displeased King Charles I. He was tried and condemned to death for what he had written; but the king sent messengers to him in prison to say that if he would only deny having written the paper and signed it, he would be set free. And how do you think he answered? I did sign that paper. I could save my life by telling a lie, but I would rather a thousand times tell the truth, even though my life must be the cost. That was noble. Be like that hero, Algernon Sydney.
IV. Our fourth king need not detain us long--king disobedience. He needs no explanation, but perhaps you will remember best about him if I tell you how he was once conquered by a brave English boy. Henry Havelock was his name, and at twelve oclock one day his father left him on London Bridge, and told him to wait till he came back. One hour, two hours, three hours passed, and still the father did not come; but King Disobedience did. Why wait any longer? he whispered to Henry. Your father has forgotten you, and will not expect you to remain. It is quite excusable to disobey him now after all these hours. You had better run home. But the boy would not consent. He had been told to wait till his father came, and like a soldiers son he drove the enemy back at every point. At seven oclock that evening his wife asked General Havelock, Where is Henry? I have not seen him all the afternoon. The General started up. Oh, he said, hes on London Bridge! I left him there at twelve oclock, and told him to wait for me. In the hurry of business I quite forgot about him. But hes there still, Im sure. And there indeed he was when his father went to fetch him. Seven long, weary hours he had waited, and fought King Disobedience. And hard though the battle had been he had won.
V. And now there remains only one king; but he is so big and so strong that I shall ask the printer to print his name in extra large letters--king self. Have you ever heard two voices inside you; one saying, Please yourself. Take your own way. Why should you think about other people? And the other saying, No, be generous; be kind. Give up what pleases yourself, and help others. I think you have, and I think you know which is the voice of King Self, and what a poor sort of a king he is to follow. He can make no one happy. Somehow the boy who is always trying to please himself is the boy who is never pleased at all. And then how uncomfortable he makes all round him. It was only because God had helped him that Joshua was able to defeat the five kings. And so shall we conquer if we fight in Gods strength, not in our own. Kneel down to Him then, and ask Him to be with you, and to make you more than conquerors for Jesus sake. (Morning Rays.)
Five modern kings
The names of the places may help us to consider the nature of their respective kings.
1. The king of Jerusalem. That such a king should have been slain works violently in our memory and whole thought, for Jerusalem means peace--the city of peace, the restful city, the sabbatic metropolis, the home of rest. But is there not a false peace? The king of false peace must be slain. He has ruled over some of us too long.
2. Hebron means conjunction, joining, alliance. Is not the king of false fellowship to be killed? What concord hath Christ with Belial? God has always been against unholy alliances. Many a man He has, so to say, arrested with the words, Why this conjunction? What right have you to be here, pledging your character to sustain a known dishonesty?
3. And the king of Jarmuth. The word means high, that which is lifted up. And is not the king of false ambition to be slain and then hanged--to have contempt added to murder? Contempt is never so well expended as upon false ambition.
4. Then the king of Lachish. The word means hard to be captured, almost out of reach, or so defended that it will be almost impossible to get at the king. Is not the king of fancied security to be slain and hanged?
5. King of Eglon. The Word Eglon means pertaining to a calf, and may be taken as representing the whole system of false worship. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v16 Jos_10:21. None moved his tongue] A proverbial phrase, intimating…
CRITICAL NOTES.—
Jos_10:21. None moved his tongue] A proverbial phrase, intimating that even the most offensive and insolent should be swed into absolute silence (cf. Exo_11:7; also Jdt_11:19).
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Jos_10:24. Put your feet upon the necks] The customary token of the triumph of the conquerors and the humiliation of their enemies. Joshua commands it here as an earnest of the victories yet to be won (Jos_10:25). From this custom such passages as Psa_110:1, Isa_26:6, derive their meaning and force.
Jos_10:28. And that day] On the day of the great victory just recorded. The army seems to have returned from Azekah with the intention of encamping for the night at Makkedah (Jos_10:10; Jos_10:21; see also maps, placing Makkedah near to Ramleh). On reaching Makkedah, the people proceeded to slay and hang the five kings (Jos_10:22-26). While the kings were yet suspended on the trees the Israelites attacked and destroyed the city and its inhabitants (Jos_10:28). Then, before encamping for the night, they cut down the bodies of the kings, as the law commanded, and buried them; the account of this being given in Jos_10:27, and before the record of the destruction of Makkedah, to preserve the unity of the paragraph. Thus was the arduous work, of what might well have been a very long day, completed; the sun “going down” (Jos_10:27), at least now, at its appointed time.
MAIN HOMILETICS OF THE PARAGRAPH.—Jos_10:16-28
AFTER THE VICTORY
I. The workers of iniquity vainly attempting to hide themselves. “The five kings fled, and hid themselves in a cave at Makkedah.” Fancy the thoughts which must have filled their minds during the time in which they lay undiscovered. These were the first moments of quiet which they had known for at least two or three days. With what absolute amazement must they have surveyed the dreadful events of the few preceding hours! The change was positively awful both in its completeness and in its suddenness. It must have seemed like a dream. Only a few hours before, Adoni-zedec had sent out his summons for help. Hoham, and Piram, and Japhia, and Debir, had at once mustered their forces, and marched to join the king of Jerusalem. That done, they had proceeded, the evening before, to invest Gibeon. The day was too far advanced to commence operations; so they would wait till the morrow. With the morning light, the army of Joshua burst upon them. The attack was so sudden and so terrible, that panic and slaughter and flight took the place of battle. Then came the awful and destroying storm—huge hailstones which seemed hurled from the hand of an angry God, touching no Israelite, and sparing no Canaanite. Verily Jehovah must be fighting against them. At that stage their one hope must have been in the darkness. Would not the sun and moon, whom they had so often worshipped, hide their light, and thus facilitate the escape of their votaries? Alas! no. The hours passed on, but both sun and moon stood still in the heavens, as though at once to witness and aid in their destruction. How these thoughts, and many similar, must have chased through the minds of the five kings as they gained the welcome silence of the cave near Makkedah! And then, while they indulged in the hope that they had personally escaped, suddenly voices were heard at the cave’s mouth; some of their enemies appeared, and gazed on their five crouching forms; then a messenger entered, and the Israelites withdrew, rolling, however, great stones upon the cave’s mouth, and setting a guard outside. Thus once more the kings were left to darkness and silence, and this time to reflect sadly on the certainty of coming death.
1. They hide vainly, who seek to hide from God. (Cf. Gen_3:8; Job_26:6; Psa_139:7-10; Jer_23:24.)
2. They hide too late, who hide after God’s hand is stretched forth against them. (Cf. Amo_9:1-3.)
3. Only they hide well, who hide IN God. The Gibeonites had done this, and though they had done it singly, and thus brought upon them a confederate army, they were perfectly safe. The five kings had tried to hide from God, and they had failed utterly. Happy is he who can seek refuge in the Rock of Ages, and there say in the joy of conscious safety, “Thou art my hiding-place.” (Cf. Psa_17:8; Psa_27:5.)
II. The servants of the Lord concerning themselves with tokens of Divine favour rather than with their prostrate foes (Jos_10:19) These God-aided Israelites are calm in the very heat of a most exciting victory Joshua thinks, not of vengeance, but of fulfilling to the utmost the commandment of the Lord. More than this, Joshua looks upon the captured kings not merely as enemies to be killed, but as witnesses of God’s further help in triumphing over enemies yet left. He sees in the captive kings one more token that God will give him the victory over enemies yet unsubdued: “The Lord your God hath delivered them into your hand.”
III. The victories of the Lord as bringing to His people, sooner or later, perfect peace from their enemies. “None moved his tongue against any of the children of Israel” (Jos_10:21). When the Lord fought for His people in Egypt, it was with the same result (Exo_11:7). How complete will be the peace of God’s children in their final triumph! Then, indeed, “the beloved of the Lord shall dwell in safety.”
IV. Men, once prominent in sin, suffering in conspicuous shame and peculiar punishment (Jos_10:22-27).
1. The five kings were not suffered to die as their people died. No one of them fell in the battle. The hail, also, spared them each. They who lead in iniquity must expect to be foremost in punishment.
2. The five kings were made in their degradation the sign of the triumphs yet to come (Jos_10:24-25). This was not mere cruelty. Although a customary usage of the time, it was also something more. It was significant of other victories, and was meant to encourage the Israelites: “Thus shall the Lord do,” etc.
V. The wrath of godly men displaying itself, not in vindictive passion and heedless malice, but calmly, and in view of law and justice. (Compare Jos_10:26-27; Deu_21:22-23.) Nothing is more imposing in this terrible mission entrusted to the Israelites, than the solemn and judicial spirit in which it is continually executed. In the very heat and excitement of battle the leaders of Israel steadily maintain the character of God’s servants, and act with the calm demeanour of judges. So far is the spirit of Joshua from offering any excuse for the vindictive zeal which has sometimes been shewn by Christians, that it intensely condemns it. Joshua never forgets that judgment belongs unto the Lord, and that he is merely the Lord’s servant, charged with a terrible and unusual mission.
OUTLINES AND COMMENTS ON THE VERSES
Jos_10:16-18. THE WORKERS OF INIQUITY HIDING THEMSELVES.
I. Like the five kings, wicked men, in times of danger, hide themselves.
1. The wicked often hide themselves by seclusion. They come not to the light, lest their deeds be reproved.
2. The wicked seek to hide themselves by deceit. Although appearing among men, they strive to conceal themselves from men.
3. The wicked sometimes endeavour to hide themselves by false professions of religion. The sacred name of Christ is used as a mask. Even behind the cross, and the form of the agonised Saviour dying thereon, do the wicked try to hide, sinning without remorse so long as they seem to be sinning without danger.
4. The wicked, who have practised hiding all their lives, will still feel the need of hiding when God begins to move towards them in judgment. They will feel the need of hiding more than ever then. “The kings of the earth … hid themselves in the dens and in the rocks of the mountains. And said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of His wrath is come; and who shall be able to stand?”
II. Like the five kings, they who seek to hide from God will utterly fail. (Cf. preceding outline.)
1. They will hide in vain, who try to hide from God. “There is a recent application of electricity, by which, under the influence of its powerful light, the body can be so illuminated that the workings beneath the surface of the skin can be distinctly seen. Lift up the hand, and it will become almost translucent, the bones and veins clearly appearing. It is so in some sort with God’s introspection of the human heart. His eye, which shines brighter than the sun, searches us and discovers all our weakness and infirmity.” [J. G. Pilkington.]
2. They hide too late, who hide after God’s hand is stretched out for judgment.
3. They only hide safely and well, who hide in God. God graciously invites us to hide in Himself (Isa_26:20-21). Let us respond in the trust of David, who, when hunted by Saul into another cave, cried unto his God: “In the shadow of Thy wings will I make my refuge, until these calamities be overpast.”
Jos_10:19. FIRST PRINCIPLES IN CHRISTIAN WARFARE.
The directions here given by Joshua for this battle with living and personal foes indicate principles which are no less appropriate and important in our conflicts with evil and sinful habits. We shall do well in the battle of life to remind ourselves of the following things:—
I. All the victory of the past should be used as an encouragement for the present. “Stay ye not, but pursue after your enemies.” Past triumphs are not merely for thanks giving. The victories of yesterday are to be strength for to-day. Sin should be pursued and smitten in the hours of its weakness. Sin should on no account be left to take up its abode within us. We may spare it in its weakness, and presently find it too strong for us. “Use is second nature;” thus sin which has become a habit is an enemy in a fortified place. Sin may entrench itself behind our holiest passions and noblest services. Pride gets behind Christian work. Love of self conceals and fortifies itself behind what we call love for souls. Victory is to be utilized for new victories.
II. All the victory of the past is by the Lord, and should assure us of the Lord’s help for the future. As Joshua thought of the help of Jehovah in the hail storm, and in the miracle which extended the day, he could not but say of the enemies which yet remained, “The Lord your God hath delivered them into your hand.” We may well argue thus in sight of our spiritual victories, and in the presence of spiritual enemies which remain unsubdued.
1. Every past triumph over sin gives evidence of Divine help. “Without me ye can do nothing.” This was true at the beginning of our conflict.
2. Every instance of Divine help in the past should assure us of God’s willingness to help in the future. God’s help yesterday is a prophecy and a promise for to-day. The Lord “changes not.”
3. The continuance of Divine help must lead to complete and final victory. Every real triumph of the soldiers of the cross should become to them “an earnest of the future possession.” Thus Jos_10:21 indicates, so far as concerns this battle, a victory which was so complete that no one ventured in any way to molest the victors.
Jos_10:25. THE SONG OF FAITH.
I. An old song. The “new song” is not till the battles are all ended. This is the theme with which the book opens. The song of faith is a fugue, running off, as throughout this book, now in one direction, and now in another, but continually returning to its theme. (Cf. chapters Jos_1:6; Jos_1:9; Jos_8:1; Jos_10:8; Jos_10:25; Jos_11:6; Jos_23:5-6.) The song of faith is not merely the repetition of a single life, but a repetition from one life to another. This assuring utterance was repeated from Abraham (Gen_15:1) to Isaac (Gen_26:2-4), and Jacob (Gen_28:13-15), and Moses (Exo_2:12); it was reiterated by Moses to Joshua (Deu_31:6; Deu_31:23), and by Joshua, again and again, to all Israel. Thus it becomes the established song of the children of faith. It is sung now by David (1Ch_23:13; 1Ch_28:20), and repeatedly to or by his successors, till the angels repeat it to the trembling women at the empty tomb of the Saviour. It is sounded encouragingly into the ears of the “little flock” by Christ on earth, and, not less, is given to cheer disciples by Christ from heaven (Rev_1:17-18). This “Fear not” of the Church of the O. T. is also the song of the Church of the N. T. It is the national anthem in the kingdom of heaven upon earth, and will only give place to the new song before the throne of God.
II. An old song, but one to be ever rendered with new meanings. The trials and triumphs in each singer’s life are to give it a new significance. To Abraham its music would be interpreted by visions and gracious words; to Moses, by mighty miracles; to Joshua, by wonderful victories; and so to every child of God, by his own peculiar mercies and triumphs. Thus, though the song is ever the same, it has its individuality of sweetness and harmony to every particular singer.
III. An old song, the meaning of which is to be more and more incorporated into our life.
1. It can only be learned by the believer. It is said of the new song, “No man could learn that song” but those who were “redeemed from the earth.” None but the heart of faith can “Fear not, and be of good courage” at all times. Not to fear is to believe.
2. It can only be learned gradually, even by him who does believe. Hence the significance of the repetition of this word throughout the book of Joshua. Every new triumph is to be turned into a little more trust.
3. He who best learns it will most, even while yet on earth, enter into the peace of heaven. “We which have believed do enter into rest.” Thus the song of faith is to contribute to a life of faith.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 The Five Kings put to Death
The Five Kings put to Death
v. 15. And Joshua returned, and all Israel with him, unto the camp, to Gilgal, this central location being convenient for all campaigns.
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v. 16. But these five king’s fled, and hid themselves in a cave at Makkedah, for the lime-and chalk-rocks of this neighborhood contain many suitable caves.
v. 17. And it was told Joshua, saying", The five king’s are found hid in a cave at Makkedah.
v. 18. And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them, to guard the entrance, lest they escape;
v. 19. and stay ye not, but pursue after your enemies, and smite the hindmost of them, the rear-guard, so far as there was still a semblance of order in their ranks; suffer them. not to enter into their cities, to escape into fortified places; for the Lord, your God, hath delivered them into your hand.
v. 20. and it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them, a small remnant, entered into fenced cities, where they were safe for the time being.
v. 21. And all the people returned to the camp, to Joshua, at Makkedah, where he had pitched for the purpose of continuing the campaign, in peace; none moved his tongue against any of the children of Israel, Exo 11:7. The enemies were so thoroughly subdued and frightened that no one ventured to do any harm to any of the children of Israel, although they must have been scattered far and wide in their pursuit of the Amorite army.
v. 22. Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.
v. 23. And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon.
v. 24. And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near and put your feet upon the necks of these kings, in token of their complete subjection and of the conquest of all enemies of the Lord. And they came near and put their feet upon the necks of them.
v. 25. And Joshua said unto them, to the officers of his army, Fear not, nor be dismayed, filled with terror, be strong and of good courage; for thus shall the Lord do to all your enemies against whom ye fight.
v. 26. And afterward, after this symbolical act, Joshua smote them, the five kings, and slew them, and hanged them on five trees; and they were hanging upon the trees until the evening. Cf Jos 8:29.
v. 27. And it came to pass at the time of the going down of the sun that Joshua commanded, and they took them down off the trees, Deu 21:23, and cast them into the cave wherein they had been hid, and laid great stones in the cave’s mouth, which remain until this very day, or, which the Israelites had kept in the mouth of the cave to the day when the kings were executed. It was an act of God’s punishment, and shows the manner in which He is able to deal with all His enemies and those who interfere with His plans in His Church.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 18, 20, 22, 24, 26 This is the name of a city. (See: How…
Makkedah
This is the name of a city. (See: How to Translate Names)
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It was told to Joshua
Messengers came and told Joshua. AT: "Someone told Joshua" (See: Active or Passive)
translationWords
Joshua
Israel
Gilgal
king
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 18, 21, 24, 25, 26 10:16 The five kings had led the southern coalition…
10:16 The five kings had led the southern coalition against God’s people. • Although the location of Makkedah is uncertain, it was in the same district as Lachish (15:39-41) in the southern part of the western foothills, about twenty-five miles southwest of Jerusalem. Limestone caves are numerous in that region.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.