The decisive battle in Joshua 10 brings in a succession of victories and the eventual subjugation of the land. And with its telling, Part 1 of the Book of Joshua closes.
Finding that the Gibeonites had made terms with Israel, Adonizedec, king of Jerusalem, summoned the king of Hebron and the adjoining city states to go up with him against Gibeon, which at once called Joshua to its aid.
The king of Jerusalem, Adonizedec (lord of righteousness), bore a similar title to his predecessor, Melchizedek (king of righteousness) when Jerusalem was simply called Salem. We know how the “king of righteousness” and “king of peace” (Heb. 7; Gen. 14) met God’s servant Abraham with bread and wine. In those days the living God was honored in Salem, and through all ages Melchizedek shines brightly as a type of Christ, the Priest and King.
Hebron also, one of the earliest seats of civilization in Canaan, had its old associations with the patriarchs. But now to Hebron comes the first call to fight against Israel. In the time, therefore, of these kings, the fear of the Most High had been shaken off by the nations of Canaan. The sun and the moon, Baal and Ashtaroth (Jud. 2:13), were worshiped, their iniquity was full, their harvest had passed, their summer ended, and the wrath of God was about to fall.
No foes are so bitter in their hatred of God as those who once recognized His Name. When Christianity was at first spread abroad, the Jews were its most determined opposers. The very truths they held they turned as weapons against the gospel. They twisted the words of Moses and the prophets, and warred against God. Similarly papal Rome’s opposition to the truths of the Scriptures is greater than was that of pagan Rome; and in the present day modern infidelity, developed into apostate Christendom, is proving itself the fiercest foe the Word of God has ever had. “Lords of righteousness,” bearing the good old titles and memories of faith in God long lost will be the powers of opposition in Christendom to Christ.
When the awful word of Jehovah demanding Israel to destroy the nations of Canaan is considered, the iniquity of the Amorites must ever be remembered. Their day had gone by; they were too wicked to be permitted to live.
Glancing through the Scriptures, and tracing God’s ways in government with men, His judgments long threatened are seen coming at length upon the unrepentant. So it was with the men in Noah’s days, after God had given them 120 years in which to repent; their day had gone by; the flood came and swept them all away.
The tribes of Israel as well were warned by the prophets continually. But though often reproved, they hardened themselves and were swept into captivity.
After the wicked hands of Judah had taken Christ and crucified Him, messages from Himself, risen from the dead and ascended to heaven, were sent them but they repented not. Hence the terrible word came at last to them, “Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive” (Acts 28:26); and the Jews today largely remain in their willful unbelief.
Thus will it be in the coming day. The Gentiles, to whom now the word of God’s salvation is sent, having become wise in their own conceits and not continuing in His goodness, will be cut off (Rom. 11:17-25). At last the wrath of God will be revealed against the men of apostate Christendom who obey not the gospel (2 Thess. 1:7-10). The sudden and complete overthrow of the Amorites seemed to point to that day, and to the sudden destruction which shall come upon those who cry peace and safety, for “the day of the Lord so cometh as a thief in the night” (1 Thess. 5:2.) The mighty intervention of Jehovah in casting down great hailstones from heaven, seems a kind of indication of the time “when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God.”
Thus in the day when Jehovah wrought in His majesty as “the Most High God, possessor of heaven and earth”—even as His priest Melchizedek had declared Him (Gen. 14:19)—both sun and moon obeyed the bidding of His servant, until the sinners of Canaan were destroyed.
We have only to read in the Book of Revelation to be aware that judgments more terrible are yet to fall on this earth, and to learn that many Jews who have turned their backs on the Christ of God, and the professors in Christendom, who are already doing the same, shall, in the approaching day of the Lord, like these Amorites, be forced to drink Jehovah’s cup of trembling. And “when the great day of His wrath is come, who shall be able to stand?”
Up to Joshua 10:15, there is a brief account given of that great day of victory we are considering; from verse 16 to the end of the chapter incidents in Israel’s conquest are related. The quotation from the Book of Jasher (the book of the upright) ends at verse 15 and records two great facts, both of which are again stated at the close of the chapter. The first great fact is this: “Jehovah fought for Israel,” which explains the people’s success. The second is this: “And Joshua returned, and all Israel with him, into the camp to Gilgal,” which gives the key to the submissive state of Israel and why Jehovah could be with them in might.
Now briefly glance at some incidents in the battle against the southern confederacy. The power of the five kings was suddenly and completely broken. “Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.” Strong in the Lord and in the power of His might, Israel attacked the enemy, “and the Lord discomfited them before Israel.” Faith in God gives unquenchable energy to God’s people, and faith’s victories are the result of God’s people carrying out His purposes.
When Joshua bade the sun stand still, he was carrying out the purpose of God, whose power is almighty, and whose bidding both sun and moon obey. The idolaters might cry to the sun and the moon for help—to Baal and Ashtaroth—but Jehovah would show to His people that the powers of heaven are His servants.
The five kings fled and hid in a cave, where Joshua kept them prisoners while the judgment of Jehovah overtook their armies. The victory over the multitudes of Canaan was not to be used in a half-and-half kind of way. Success should be the occasion of fresh effort. In their energy for the Lord, Israel pursued and slew until not a foe remained. Such is the spirit of true Christian warfare. Every success, truly regarded, is an incentive to further conquest.
After the people had returned safe and sound to Makkedah, their temporary camp, Joshua ordered the five kings to be brought out. He then bade the captains of the men of war to put their feet on the necks of these kings, expressing in the most emphatic way the subjugation of Canaan to the Lord’s army. And while Joshua fixed this fact in Israel’s mind, he reiterated the great exhortation which had been the spring of their energy: “Fear not, nor be dismayed, be strong and of good courage: for thus shall the Lord do to all your enemies against whom ye fight.”
The Christian soldier finds in his victories the confirmation of the sure promises of his God, and the anticipation of that final conquest of Satan which is near at hand, for “the God of peace shall bruise [or tread] Satan under your feet shortly” (Rom. 16:20).
The kings conquered and slain, city after city fell rapidly as “the Lord delivered them” into Israel’s hands. Thus the whole of the south country, hills, vales and springs, became their possession. “All these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel.” It was a very great conquest “at one time,” and the consideration of it stirs the soldiers of Christ to faith and zeal, to act in implicit obedience to the Lord.
An instructive lesson is to be gathered from the second victory at Hebron (Josh. 10:23, 36). The king of Hebron was one of the five who had been slain at Makkedah, but a fresh king had been set up in the city. This center of government, with “all the cities thereof” and “all the souls therein,” was now overthrown. In their rapid conquest, Israel had not had time to search out all the hiding-places of the fugitives, who therefore returned and refortified old Hebron. Hence it had to be reconquered. And in Christian warfare victory must be thorough. It is not enough to scatter foes: the stronghold must be utterly destroyed. Spiritual enemies, though defeated, are not easily annihilated. Their lurking-places must be sought out, else the enemy recovers his strength and returns to the war with revived activity. Watchfulness needs to be incessant, otherwise the wars will have to be fought over and over again.
The campaign over, Joshua and all Israel returned to the camp at Gilgal. And Gilgal must be our camp; there we must return after our victories. Makkedah may avail to witness the destruction of the power of the enemy, but Gilgal, place of circumcision, witnesses the judgment of self, and the power of the cross of Christ in our lives.