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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.
Whoever fights under the leadership of Jesus [Joshua] against opposing authorities ought to merit that which is written about those former warriors: "And the whole people," it says, "returned safely to Jesus [Joshua] and not one of the sons of Israel muttered with his tongue." You see, therefore, that the person who serves as a soldier under Jesus must come back safely from battle and ought not even receive a wound "from the fiery darts of the wicked one"; he ought to be neither polluted in heart nor defiled in thought, and [he] ought not allow any place for demonic wounds—not through wrath, lust, or any other occasion.Moreover, what is added, "No one muttered with his tongue," seems to me to have been expressed because no one boasted about the victory, no one attributed it to his own power that he conquered. Indeed, knowing that it is Jesus who bestowed the victory, they do not mutter with their tongue. Understanding that well, the apostle said, "Not I, but the grace of God that is in me." I think, in addition, that he has in mind that command of the Lord in which he said, "But when you have done all these things, say, 'We are unprofitable servants; we have only done what we should have done.' " For in this similar manner he also seems to prohibit boasting about things well done.
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SUMMARY
Joshua 10:21 vividly concludes the triumphant southern campaign of Israel, depicting the complete and secure return of the victorious army to their base at Makkedah. This verse powerfully underscores the divine protection and overwhelming success granted to Joshua and the Israelites, emphasizing the profound peace and absence of any opposition or complaint that followed their divinely orchestrated victory, signifying God's total vindication of His people and the terror He instilled in their enemies.
CONTEXT
Literary Context: This verse serves as the concluding statement to the pivotal southern campaign described in Joshua 10. The preceding narrative details a dramatic sequence of events: the Gibeonites' plea for help against a coalition of five Amorite kings led by Adoni-zedek of Jerusalem, God's miraculous intervention with a devastating hailstorm, and the unprecedented cosmic event where the sun and moon stood still at Joshua's command, enabling Israel to achieve a total rout of the Amorite forces. The captured Amorite kings were then publicly humiliated and executed at Makkedah, signifying the crushing defeat of a major opposition and the complete subjugation of their strongholds. Thus, the return of the people to Makkedah "in peace" is not merely a logistical detail but a theological declaration of decisive victory and the elimination of immediate threats, setting the stage for further conquests and demonstrating the Lord's faithfulness to His promises.
Historical & Cultural Context: The setting is Canaan during the late Bronze Age, a region characterized by numerous independent city-states, each with its own king and army. The Amorites were a prominent group among the Canaanite peoples, known for their fortified cities and military prowess. The Israelite conquest, as depicted in Joshua, was often characterized by "holy war" or herem, where enemies and their possessions were devoted to destruction as an act of worship and judgment. The phrase "none moved his tongue" reflects the common ancient Near Eastern understanding of total defeat and psychological subjugation, where the vanquished were utterly silenced, unable to offer resistance, complaint, or even a whisper of defiance. Makkedah, likely a cave or a fortified city, served as a temporary base of operations, and its security after such a major battle underscored the profound fear that had fallen upon the land, fulfilling earlier divine promises to instill dread and fear of Israel upon all peoples.
Key Themes: Joshua 10:21 powerfully contributes to several overarching themes in the book of Joshua. Firstly, it highlights Divine Victory and Protection, underscoring that Israel's success was not by their own might but by God's direct and miraculous intervention, demonstrating His unwavering commitment to fight for His people. Secondly, it emphasizes Perfect Peace and Security, a state of complete well-being and freedom from danger that was a direct result of God's judgment upon Israel's enemies and His faithfulness to His covenant promises. This peace is a tangible manifestation of God's presence and blessing, a divine shalom. Thirdly, the verse speaks to Overwhelming Authority, both of God and His divinely appointed leader, Joshua. The complete silencing of opposition, whether from defeated foes or potential internal dissent, reinforces Joshua's leadership and the profound awe God had instilled in the surrounding nations. Finally, this moment of peace and secure possession of the land serves as a significant foretaste of the broader promise of God giving Israel rest from all their enemies, a recurring and central theme throughout the book, culminating in the complete settlement of the land.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 10:21 employs several effective literary devices to convey its profound message. The phrase "none moved his tongue" is a powerful Idiom, vividly expressing the complete absence of opposition or complaint. It is a metaphorical way of saying that the enemy was utterly silenced, not just physically but psychologically, demonstrating a profound level of fear and submission. This idiom also functions as a form of Hyperbole, emphasizing the absolute and total nature of the victory and the resulting peace. While it might be literally true that no one spoke against them, the hyperbole underscores the overwhelming sense of security and divine vindication. Furthermore, the "peace" described carries Symbolism of divine blessing and covenant faithfulness. It is not merely a temporary lull in fighting but a sign of God's presence and His fulfillment of promises to give His people rest and security in the land. The return to "camp" at Makkedah symbolizes the establishment of a secure base and the beginning of the realization of their promised inheritance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 10:21 profoundly illustrates God's active sovereignty in the affairs of His people, demonstrating that true peace and security are ultimately derived from His powerful intervention and faithfulness to His covenant. The total silencing of the enemy's tongue is a theological statement about God's ability to subdue all opposition, not merely through physical force but by instilling a deep, supernatural dread. This peace is a foretaste of the complete rest God promised Israel in the land, a rest contingent on their obedience and His continued presence. It highlights the divine warrior motif, where God fights for Israel, ensuring their triumph and establishing their dominion. This victory is not just military but also spiritual, showcasing God's judgment on the wicked and His protective care for His chosen nation, confirming His covenant promises.
REFLECTION AND APPLICATION
Joshua 10:21 offers profound lessons for believers today, reminding us that our ultimate peace and security come from God's sovereign power and His commitment to fight for us. In a world often filled with conflict, opposition, and uncertainty, this verse encourages us to trust in a God who can not only deliver us from our enemies but also silence all forms of opposition—whether spiritual, relational, or circumstantial. The "peace" Israel experienced was a direct result of their obedience and God's active presence. Similarly, our peace is found in walking in obedience to Christ and resting in His finished work. When we face overwhelming challenges or feel threatened, we can take comfort in the truth that the Lord is our protector and defender. Just as He instilled fear in the hearts of Israel's enemies, He can subdue the voices of doubt, fear, and accusation that rise against us, bringing a profound stillness and security to our souls. This verse calls us to move forward in faith, confident that God goes before us, ensuring our safe return and ultimate triumph in His purposes, not by our might, but by His Spirit.
Questions for Reflection
FAQ
What is the significance of the phrase "none moved his tongue against any of the children of Israel"?
Answer: This phrase is a powerful Hebrew idiom (חָרַץ אֶת־לְשֹׁנוֹ, charatz et-leshono) that literally means "no one sharpened his tongue" or "no one wagged his tongue." Its significance is multifaceted. First, it denotes an absolute and profound silence of opposition. After such a devastating defeat, neither the surviving Canaanites nor any potential internal dissenters dared to utter a word of complaint, threat, or even a whisper of defiance against Israel. This indicates a complete psychological subjugation and a deep, supernatural dread that God had instilled in the hearts of the surrounding nations, fulfilling promises like those found in Deuteronomy 2:25. Second, it underscores the totality of God's victory and the security of His people. It's not just that the physical battle was won, but that all forms of verbal or psychological resistance were utterly quelled, signifying a comprehensive peace and divine vindication. This silence speaks volumes about the overwhelming power of God displayed through His people.
CHRIST-CENTERED FULFILLMENT
The peace and security experienced by Israel in Joshua 10:21, a direct result of God's decisive victory over their enemies, finds its ultimate and perfect fulfillment in Jesus Christ. While Joshua brought a temporary, earthly rest to Israel through military conquest, Christ brings an eternal, spiritual rest and peace to all who believe. The silencing of the enemy's tongue in Joshua foreshadows Christ's triumph over all spiritual adversaries—Satan, sin, and death. Through His atoning sacrifice on the cross, Jesus disarmed the principalities and powers, making a public spectacle of them and triumphing over them (Colossians 2:15), and securing for His people a peace that the world cannot give (John 14:27). He is the true Lamb of God who takes away the sin of the world, and through His blood, He has made peace, reconciling all things to Himself (Colossians 1:20). The "rest" that Israel entered under Joshua was but a shadow of the true Sabbath rest that remains for the people of God in Christ (Hebrews 4:9). In Him, we find not just the absence of conflict, but the fullness of shalom—wholeness, security, and reconciliation with God, where no accusation or threat can ultimately stand against those whom God has justified (Romans 8:33-34).