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Commentary on Joshua 10 verses 7–14
Here, I. Joshua resolves to assist the Gibeonites, and God encourages him in this resolve. 1. He ascended from Gilgal (Jos 10:7), that is, he designed, determined, and prepared for, this expedition to relieve Gibeon, for it is probable it was before he stirred a step that God spoke to him to encourage him. It was generous and just in Joshua to help his new allies, though perhaps the king of Jerusalem, when he attacked them, little thought that Joshua would be so ready to help them, but expected he would abandon them as Canaanites, the rather because they had obtained their league with him by fraud; therefore he speaks with assurance (Jos 10:4) of smiting Gibeon. But Joshua knew that his promise to let them live obliged him, not only not to slay them himself, but not to stand by and see them slain when it was in the power of his hand to prevent it, Pro 24:11, Pro 24:12. He knew that when they embraced the faith and worship of the God of Israel they came to trust under the shadow of his wings (Rut 2:12), and therefore, as his servants, he was bound to protect them. 2. God animated him for his undertaking, (Jos 10:8): Fear not, that is, (1.) "Doubt not of the goodness of thy cause and the clearness of thy call; though it be to assist Gibeonites, thou art in the way of duty, and God is with thee of a truth." (2.) "Dread not the power of the enemy; though so many kings are confederate against thee, and are resolved to make their utmost efforts for the reduction of Gibeon, and it may be will fight desperately in a desperate cause, yet let not this discourage thee, I have delivered them into thy hand;" and those can make neither resistance nor escape whom God has marked for destruction.
II. Joshua applies himself to execute this resolve, and God assists him in the execution. Here we have,
1.The great industry of Joshua, and the power of God working with it for the defeat of the enemy. In this action, (1.) Joshua showed his good-will in the haste he made for the relief of Gibeon (Jos 10:9): He came unto them suddenly, for the extremity was such as would not admit delay. If one of the tribes of Israel had been in danger, he could not have shown more care or zeal for its relief than here for Gibeon, remembering in this, as in other cases, there must be one law for the stranger that was proselyted and for him that was born in the land. Scarcely had the confederate princes got their forces together, and sat down before Gibeon, when Joshua was upon them, the surprise of which would put them into the greatest confusion. Now that the enemy were actually drawn up into a body, which had all as it were but one neck, despatch was as serviceable to his cause as before delay was, while he waited for this general rendezvous; and now that things were ripe for execution no man more expeditious than Joshua, who before had seemed slow. Now it shall never be said, He left that to be done tomorrow which he could do today. When Joshua found he could not reach Gibeon in a day, lest he should lose any real advantages against the enemy, or so much as seem to come short or to neglect his new allies, he marched all night, resolving not to give sleep to his eyes, nor slumber to his eye-lids, till he had accomplished this enterprise. It was well the forces he took with him were mighty men of valour, not only able-bodied men, but men of spirit and resolution, and hearty in the cause, else they neither could nor would have borne this fatigue, but would have murmured at their leader and would have asked, "Is this the rest we were promised in Canaan?" But they well considered that the present toil was in order to a happy settlement, and therefore were reconciled to it. Let the good soldiers of Jesus Christ learn hence to endure hardness, in following the Lamb whithersoever he goes, and not think themselves undone if their religion lose them now and then a night's sleep; it will be enough to rest when we come to heaven. But why needed Joshua to put himself and his men so much to the stretch? Had not God promised him that without fail he would deliver the enemies into his hand? It is true he had; but God's promises are intended, not to slacken and supersede, but to quicken and encourage our endeavours. He that believeth doth not make haste to anticipate providence, but doth make haste to attend it, with a diligent, not a distrustful, speed. (2.) God showed his great power in defeating the enemies whom Joshua so vigorously attacked, Jos 10:10, Jos 10:11. Joshua had a very numerous and powerful army with him, hands enough to despatch a dispirited enemy, so that the enemy might have been scattered by the ordinary fate of war; but God himself would appear in this great and decisive battle, and draw up the artillery of heaven against the Canaanites, to demonstrate to this people that they got not this land in possession by their own sword, neither did their own arm save them, but God's right hand and his arm, Psa 44:3. The Lord discomfited them before Israel. Israel did what they could, and yet God did all. [1.] It must needs be a very great terror and confusion to the enemy to perceive that heaven itself fought against them; for who can contest with, flee from, or fence against, the powers of heaven? They had affronted the true God and robbed him of his honour by worshipping the host of heaven, giving that worship to the creature which is due to the Creator only; and now the host of heaven fights against them, and even that part of the creation which they had idolized is at war with them, and even triumphs in their ruin, Jer 8:2. There is no way of making any creature propitious to us, no, not by sacrifice nor offering, but only by making our peace with God and keeping ourselves in his love. This had been enough to make them an easy prey to the victorious Israelites, yet this was not all. [2.] Besides the terror struck upon them, there was a great slaughter made of them by hail-stones, which were so large, and came down with such a force, that more were killed by the hail-stones than by the sword of the Israelites, though no doubt they were busy. God himself speaks to Job of treasures, or magazines, of snow and hail, which he has reserved for the day of battle and war (Job 38:22, Job 38:23), and here they are made use of to destroy the Canaanites. Here was hail, shot from God's great ordnance, that, against whomsoever it was directed, was sure to hit (and never glanced upon the Israelites mixed with them), and wherever it hit was sure to kill. See here how miserable those are that have God for their enemy, and how sure to perish; it is a fearful thing to fall into his hands, for there is no fleeing out of them. Some observe that Beth-horon lay north of Gibeon, Azekah and Makkedah lay south, so that they fled each way but, which way soever they fled, the hail-stones pursued them, and met them at every turn.
2.The great faith of Joshua, and the power of God crowning it with the miraculous arrest of the sun, that the day of Israel's victories might be prolonged, and so the enemy totally defeated. The hail-stones had their rise no higher than the clouds, but, to show that Israel's help came from above the clouds, the sun itself, who by his constant motion serves the whole earth, by halting when there was occasion served the Israelites, and did them a kindness. The sun and moon stood still in their habitation, at the light of thy arrows which gave the signal, Hab 3:11.
(1.)Here is the prayer of Joshua that the sun might stand still. I call it his prayer, because it is said (Jos 10:12) he spoke to the Lord; as Elijah, though we read (Kg1 17:1) only of his prophesying of the drought, yet is said (Jam 5:17) to pray for it. Observe, [1.] An instance of Joshua's unwearied activity in the service of God and Israel, that though he had marched all night and fought all day, and, one might expect, would be inclined to repose himself and get a little sleep, and give his army some time to rest - that, like the hireling, he would earnestly desire the shadow, and bid the night welcome, when he had done such a good day's work - yet, instead of this, he wishes for nothing so much as the prolonging of the day. Note, Those that wait on the Lord and work for him shall renew their strength, shall run and not be weary, shall walk and not faint, Isa 40:31. [2.] An instance of his great faith in the almighty power of God, as above the power of nature, and able to control and alter the usual course of it. No doubt Joshua had an extraordinary impulse or impression upon his spirit, which he knew to be of divine origin, prompting him to desire that this miracle might be wrought upon this occasion, else it would have been presumption in him to desire or expect; the prayer would not have been granted by the divine power, if it had not been dictated by the divine grace. God wrought this faith in him, and then said, "According to thy faith, and thy prayer of faith, be it unto thee." It cannot be imagined, however, that such a thing as this should have entered into his mind if God had not put it there; a man would have had a thousand projects in his head for the completing of the victory before he would have thought of desiring the sun to stand still; but even in the Old Testament saints the Spirit made intercession according to the will of God. What God will give he inclines the hearts of his praying people to ask, and for what he will do he will be enquired of, Eze 36:37. Now, First, It looked great for Joshua to say, Sun, stand thou still. His ancestor Joseph had indeed dreamed that the sun and moon did homage to him; but who would have thought that, after it had been fulfilled in the figure, it should be again fulfilled in the letter to one of his posterity? The prayer is thus expressed with authority, because it was not an ordinary prayer, such as is directed and supported only by God's common providence or promise, but the prayer of a prophet at this time divinely inspired for this purpose; and yet it intimates to us the prevalency of prayer in general, so far as it is regulated by the word of God, and may remind us of that honour put upon prayer (Isa 45:11), Concerning the work of my hands command you me. He bids the sun stand still upon Gibeon, the place of action and the seat of war, intimating that what he designed in this request was the advantage of Israel against their enemies; it is probable that the sun was now declining, and that he did not call for the lengthening out of the day until he observed it hastening towards it period. He does likewise, in the name of the King of kings, arrest the moon, perhaps because it was requisite for the preserving of the harmony and good order of the spheres that the course of the rest of the heavenly bodies should be stayed likewise, otherwise, while the sun shone, he needed not the moon; and here he mentions the valley of Ajalon, which was near to Gibeon, because there he was at that time. Secondly, It was bold indeed to say so before Israel, and argues a very strong assurance of faith. If the event had not answered the demand, nothing could have been a greater slur upon him; the Israelites would have concluded he was certainly going mad, or he would never have talked so extravagantly. But he knew very well God would own and answer a petition which he himself directed to be drawn up and presented, and therefore was not afraid to say before all Israel, calling them to observe this work of wonder, Sun, stand thou still, for he was confident in him whom he had trusted. He believed the almighty power of God, else he could not have expected that the sun, going on in its strength, driving in a full career, and rejoicing as a strong man to run a race, should be stopped in an instant. He believed the sovereignty of God in the kingdom of nature, else he could not have expected that the established law and course of nature should be changed and interrupted, the ordinances of heaven, and the constant usage according to these ordinances, broken in upon. And he believed God's particular favour to Israel above all people under the sun, else he could not have expected that, to favour them upon an emergency with a double day, he should (which must follow of course) amaze and terrify so great a part of the terrestrial globe with a double night at the same time. It is true, he causeth the sun to shine upon the just and the unjust; but for this once the unjust shall wait for it beyond the usual time, while, in favour to righteous Israel, it stands still.
(2.)The wonderful answer to this prayer. No sooner said than done (Jos 10:13): The sun stood still, and the moon staid. Notwithstanding the vast distance between the earth and the sun, at the word of Joshua the sun stopped immediately; for the same God that rules in heaven above rules at the same time on this earth, and, when he pleases, even the heavens shall hear the earth, as here. Concerning this great miracle it is here said, [1.] That it continued a whole day, that is, the sun continued as long again above the horizon as otherwise it would have done. It is commonly supposed to have been about the middle of summer that this happened, when, in that country, it was about fourteen hours between sun and sun, so that this day was about twenty-eight hours long; yet, if we suppose it to have been at that time of the year when the days are at the shortest, it will be the more probable that Joshua should desire and pray for the prolonging of the day. [2.] That hereby the people had full time to avenge themselves of their enemies, and to give them a total defeat. We often read in history of battles which the night put an end to, the shadows of which favoured the retreat of the conquered; to prevent this advantage to the enemy in their flight, the day was doubled, that the hand of Israel might find out all their enemies; but the eye and hand of God can find them out without the help of the sun's light, for to him the night shineth as the day, Psa 139:12. Note, Sometimes God completes a great salvation in a little time, and makes but one day's work of it. Perhaps this miracle is alluded to Zac 14:6, Zac 14:7, where the day of God's fighting against the nations is said to be one day, and that at evening time it shall be light, as here. And, [3.] That there was never any day like it, before or since, in which God put such an honour upon faith and prayer, and upon Israel's cause; never did he so wonderfully comply with the request of a man, nor so wonderfully fight for his people. [4.] This is said to be written in the book of Jasher, a collection of state-poems, in which the poem made upon this occasion was preserved among the rest; probably the same with that book of the wars of the Lord (Num 21:14), which afterwards was continued and carried on by one Jasher. Those words, Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon, sounding metrical, are supposed to be taken from the narrative of this event as it was found in the book of Jasher. Not that the divine testimony of the book of Joshua needed confirmation from the book of Jasher, a human composition; but to those who had that book in their hands it would be of use to compare this history with it, which warrants the appeals the learned make to profane history for corroborating the proofs of the truth of sacred history. [5.] But surely this stupendous miracle of the standing still of the sun was intended for something more than merely to give Israel so much the more time to find out and kill their enemies, which, without this, might have been done the next day. First, God would hereby magnify Joshua (Jos 3:7), as a particular favourite, and one whom he did delight to honour, being a type of him who has all power both in heaven and in earth and whom the winds and the seas obey. Secondly, He would hereby notify to all the world what he was doing for his people Israel here in Canaan; the sun, the eye of the world, must be fixed for some hours upon Gibeon and the valley of Ajalon, as if to contemplate the great works of God there for Israel, and so to engage the children of men to look that way, and to enquire of this wonder done in the land, Ch2 32:31. Proclamation was hereby made to all the neighbouring nations. Come, behold the works of the Lord (Psa 46:8), and say, What nation is there so great as Israel is, who has God so nigh unto them? One would have supposed that this would bring such real ambassadors as the Gibeonites pretended to be from a very far country, to court the friendship of Israel because of the name of the Lord their God. Thirdly, He would hereby convince and confound those idolaters that worshipped the sun and moon and gave divine honours to them, by demonstrating that they were subject to the command of the God of Israel, and that, as high as they were, he was above them; and thus he would fortify his people against temptations to this idolatry, which he foresaw they would be addicted to (Deu 4:19), and which, notwithstanding this, they afterwards corrupted themselves with. Fourthly, This miracle signified (it is the learned bishop Pierson's notion) that in the latter days, when the light of the world was tending towards a light of darkness, the Sun of righteousness, even our Joshua, should arise (Mal 4:2), give check to the approaching night, and be the true light. To which let me add that when Christ conquered our spiritual enemies upon the cross the miracle wrought on the sun was the reverse of this; it was then darkened as if it had gone down at noon, for Christ needed not the light of the sun to carry on his victories: he then made darkness his pavilion. And, Lastly, The arresting of the sun and moon in this day of battle prefigured the turning of the sun into darkness, and the moon into blood, in the last great and terrible day of the Lord.
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SUMMARY
Joshua 10:11 vividly recounts a miraculous divine intervention during Israel's conquest of Canaan. As the Amorite coalition fled from the pursuing Israelite army down the strategic Beth-horon pass, the LORD supernaturally unleashed massive hailstones from heaven upon them. This act of divine judgment resulted in more enemy casualties than those inflicted by the Israelite sword, securing a decisive and undeniable victory for God's people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 10:11 employs several powerful literary devices to convey its profound message. Hyperbole is evident in the declaration that "more which died with hailstones than they whom the children of Israel slew with the sword." While likely literally true, its primary function is to emphasize the overwhelming and disproportionate nature of divine intervention compared to human effort, ensuring God receives ultimate credit for the victory. The event itself serves as a Theophany or Divine Manifestation, where God directly reveals His presence and power through a visible, tangible act in creation, much like the plagues in Egypt or the parting of the Red Sea. There is also a subtle Irony at play: the enemy fled from the sword of Israel, only to be met by a far more devastating and inescapable judgment from the heavens. Finally, the "great stones" or hailstones function as Symbolism, representing God's absolute control over nature and His ability to use any element of creation as an instrument of His will and judgment against His enemies.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 10:11 stands as a powerful testament to God's active and sovereign involvement in human history, particularly in the fulfillment of His covenant promises. It underscores the truth that Israel's success in conquering Canaan was not a matter of military superiority alone, but overwhelmingly a demonstration of Yahweh's divine power and faithfulness. This event reveals God as the Divine Warrior, fighting on behalf of His people, exercising His justice against those who oppose His will, and demonstrating His absolute control over creation. The hailstones are a concrete manifestation of God's judgment and His commitment to establishing His people in the promised land, ensuring that His purposes would be accomplished regardless of the strength of human opposition. It reinforces the theological principle that ultimate victory belongs to the LORD.
REFLECTION AND APPLICATION
Joshua 10:11 offers profound encouragement and challenge for believers today. It reminds us that our God is not a distant, passive deity, but an active, sovereign, and intervening Lord who fights for His people. When we face overwhelming challenges, seemingly insurmountable obstacles, or spiritual battles that feel beyond our strength, this verse calls us to remember that God's power far exceeds any human or demonic opposition. It instills confidence that He can intervene in ways we cannot comprehend, turning the tide of circumstances through supernatural means. Our call is to walk in obedience and faithful reliance, trusting that the God who cast down hailstones for Israel is the same God who is for us, capable of delivering us and accomplishing His purposes, even when our own efforts seem insufficient. This account strengthens our faith in God's protective hand and His ultimate victory over all that opposes His kingdom.
Questions for Reflection
FAQ
Was the hail in Joshua 10:11 a natural phenomenon or a miracle?
Answer: While hailstorms are natural occurrences, the account in Joshua 10:11 describes a miraculous event due to its precise timing, specific targeting, and unprecedented lethality. It was not merely a coincidentally severe storm. The text explicitly states "the LORD cast down great stones from heaven," indicating direct divine agency. The hailstones fell specifically on the fleeing Amorite army, covering a significant stretch from Beth-horon to Azekah, and were so effective that "more which died with hailstones than they whom the children of Israel slew with the sword." This combination of divine causation, strategic precision, and overwhelming effect elevates it far beyond a typical weather event, marking it as a supernatural intervention by God to secure victory for Israel. It demonstrates God's absolute sovereignty over creation and His willingness to use natural elements as instruments of His will, as seen previously in the plagues of Egypt.
Why did God use hailstones as a weapon in this battle?
Answer: God's choice of hailstones as a weapon in Joshua 10:11 is significant for several reasons. Firstly, it powerfully demonstrates His absolute sovereignty over all creation. He is not limited to human means or conventional warfare; He can command the very elements to fight on behalf of His people. Secondly, it serves as a clear sign of divine judgment. Hail was previously used as an instrument of judgment against Egypt during the Exodus (e.g., Exodus 9:22-26). By using hailstones against the Amorites, God reiterated His power to punish those who opposed His will and His people, linking this event to His past acts of deliverance and judgment. Thirdly, it ensured that the victory was unequivocally attributed to God, not to Israel's military might. The fact that more died by hail than by the sword left no doubt that the success was divinely orchestrated, reinforcing the theme that the battle is the LORD's.
CHRIST-CENTERED FULFILLMENT
The dramatic intervention of God in Joshua 10:11, where He acts as the Divine Warrior casting down judgment from heaven, powerfully foreshadows the ultimate and decisive victory of Jesus Christ. Just as the LORD fought for Israel against their physical enemies, Jesus, the true and greater Joshua, came to conquer the spiritual enemies of humanity: sin, death, and Satan. His victory was not achieved through hailstones or swords, but through His sacrificial death on the cross and His glorious resurrection, triumphing over the powers of darkness (as declared in Colossians 2:15). The promise that the gates of hell shall not prevail against His church echoes the divine assurance of victory. Furthermore, the image of God's judgment from heaven finds its ultimate fulfillment in Christ's future return, when He will come as the righteous judge, bringing final justice upon all who oppose Him, and establishing His eternal kingdom (as described in Revelation 19:11-16). Thus, Joshua 10:11 points to the sovereign power of God, fully manifested in Christ, who has secured the ultimate victory for His people, not just over earthly foes, but over the very forces of evil and death.