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