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Commentary on Joshua 10 verses 15–27
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.
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.
But let us also see what it means when it says there were five kings and they fled into caves. We have often said the battle of Christians is twofold. Indeed, for those who are perfect, such as Paul and the Ephesians, it was not, as the apostle himself says, “a battle against flesh and blood but against principalities and authorities, against the rulers of darkness in this world and spiritual forces of iniquity in the heavens.” But for the weaker ones and those not yet mature, the battle is still waged against flesh and blood, for those are still assaulted by carnal faults and frailties.
I think this is indicated even in this passage; for we said that a war was declared by five kings against the Gibeonites, whose figure I maintained was of those who are immature. These, therefore, are assaulted by five kings. Now these five kings indicate the five corporeal senses: sight, hearing, taste, touch and smell; for it must be through one of these that each person falls away into sin. These five senses are compared to those five kings who fight the Gibeonites, that is, carnal persons.
That they are said to have fled into caves can be indicated, perhaps, because a cave is a place buried in the depths of the earth. Therefore, those senses that we mentioned above are said to have fled into caves when, after being placed in the body, they immerse themselves in earthly impulses and do nothing for the work of God but all for the service of the body.
For if the armed host of the Lord was represented by the trumpets of the priests, we may see in Jericho a type of the overthrow of the world by the preaching of the gospel. And to pass over endless details (for it is not my purpose now to unfold all the mysteries of the Old Testament), five kings who previously reigned in the land of promise and opposed the gospel army were overcome in battle with Joshua. I think it is clearly to be understood that before the Lord led his people from Egypt and circumcised them, sight, smell, taste, hearing, and touch had the dominion, and that to these, as to five princes, everything was subject. And when they took refuge in the cave of the body and in a place of darkness, Jesus entered the body itself and killed them, that the source of their power might be the instrument of their death.
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SUMMARY
Joshua 10:17 marks a pivotal moment in the narrative of Israel's conquest of Canaan, reporting the discovery of the five Amorite kings who had fled from the decisive battle at Gibeon. This concise yet potent announcement signals the immediate aftermath of God's miraculous intervention on behalf of Israel and sets the stage for the capture and execution of these defiant rulers, underscoring the inescapable nature of divine justice and the ongoing fulfillment of God's promises to His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse, though brief, employs several literary devices to enhance its impact. Irony is prominent, as the kings sought refuge in a cave, a seemingly secure hiding place, only for it to become the very site of their discovery and eventual demise. Their desperate attempt to escape judgment paradoxically leads them directly into its grasp. This discovery also serves as potent Foreshadowing, signaling the inevitable capture and execution of the kings detailed in the verses that immediately follow (Joshua 10:18-27). The cave itself functions as Symbolism, representing a false sense of security or a futile attempt to evade divine reckoning. Makkedah, by association, becomes a symbolic place of inescapable judgment, where the forces opposing God's people are cornered and defeated. The direct and concise reporting style also contributes to the narrative's sense of immediate consequence and divine purpose, highlighting the swiftness of God's justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 10:17 serves as a stark reminder of God's inescapable justice and the futility of human rebellion against His sovereign will. The discovery of the kings, even in their hidden refuge, underscores the biblical truth that there is no place where one can hide from the presence or the judgment of God. This event powerfully illustrates God's faithfulness to His covenant promises, demonstrating that He actively fights for His people and delivers their enemies into their hands, just as He pledged. For those who defy Him, judgment is not merely a possibility but an inevitability, highlighting the certainty of divine retribution for unrepentant wickedness.
REFLECTION AND APPLICATION
Joshua 10:17 offers profound insights for contemporary believers. It reminds us that God's justice is not a theoretical concept but an active, unfolding reality. Just as the Amorite kings could not escape their divinely appointed fate, so too will every person ultimately face accountability before God. This truth should instill both a healthy fear of the Lord and a profound sense of assurance. For those who persist in defiance against God's will, this verse serves as a solemn warning: there is no hiding place from His all-seeing eye or His righteous judgment. For believers, however, it provides immense comfort and encouragement. It reaffirms God's absolute sovereignty over all circumstances, His unwavering faithfulness to His promises, and His active protection of His people. We can trust that He is working all things for His purposes, even when facing seemingly overwhelming opposition. This narrative calls us to steadfast obedience and unwavering faith, knowing that the Lord fights on our behalf and will ultimately bring about His perfect justice and establish His kingdom.
Questions for Reflection
FAQ
Why did the kings hide in a cave specifically?
Answer: Caves were natural shelters and common places of refuge during warfare in ancient Canaan. They offered temporary concealment from immediate pursuit and a measure of protection, making them a logical choice for fleeing individuals or armies. In a landscape dotted with natural caves, such locations would be sought to regroup, hide, or escape. However, as demonstrated in this narrative, while offering initial concealment, caves could also become traps if discovered, leading to capture and judgment.
What was the significance of Makkedah?
Answer: Makkedah was a city in the Shephelah, the lowlands of Judah. Its mention grounds the narrative geographically, confirming the historical reality of the events. More significantly, Makkedah became a symbolic site of divine judgment and a key point in Israel's conquest. It was the place where these five prominent Amorite kings, leaders of the opposition against Israel and God's plan, were cornered, captured, and subsequently executed. This act fulfilled God's promise to deliver the land into Israel's hands and marked Makkedah as a place of decisive victory and divine retribution. It is later listed as one of the cities within Judah's tribal allotment in Joshua 15:41.
CHRIST-CENTERED FULFILLMENT
Joshua 10:17, with its depiction of kings hiding from an inescapable judgment, finds its ultimate Christ-centered fulfillment in the broader biblical narrative of divine judgment and the triumph of God's true King. The futile attempt of these Amorite kings to escape their fate foreshadows the universal truth that no one can hide from the ultimate judgment of God. While these kings sought refuge in a cave, only to be found and brought to justice, Christ, the true King, did not hide from the powers of sin and death but confronted them openly. His victory was not achieved by evasion but by voluntary sacrifice on the cross, where He disarmed the spiritual rulers and authorities, triumphing over them (Colossians 2:15). The judgment meted out to the Amorite kings points forward to the final, comprehensive judgment that Christ will execute upon all wickedness and rebellion at His second coming, when even the kings of the earth, the mighty, and the rich will seek to hide themselves in caves and among the rocks of the mountains, crying out for them to fall on them and hide them from the face of Him who is seated on the throne, and from the wrath of the Lamb (Revelation 6:15-17). In contrast to the kings of Canaan who faced a temporal judgment, Christ's work on the cross provides the only true refuge from eternal judgment, offering salvation to all who believe, for He came not to condemn the world, but that the world might be saved through Him (John 3:17).