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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.
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SUMMARY
Joshua 10:23 details the pivotal moment when five prominent Amorite kings, leaders of a confederacy defeated by Israel, were brought out of their hiding place in a cave at Makkedah to face Joshua. This verse marks the culmination of Israel's decisive victory in the southern campaign, signifying the definitive subjugation of powerful Canaanite strongholds and underscoring the unfolding of divine judgment and the faithful fulfillment of God's covenant promises to His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The seemingly straightforward historical report in Joshua 10:23 is subtly enriched by several literary devices. The Enumeration of the five kings and their specific cities (Jerusalem, Hebron, Jarmuth, Lachish, Eglon) serves to underscore the precise and significant nature of the victory. It is not a generic defeat but the capture of the very leaders who had spearheaded the opposition, thereby highlighting the completeness of God's judgment and the strategic importance of this event. A powerful Contrast is drawn between the kings' former positions of power and authority and their current abject state as cowering fugitives, discovered and brought forth from a cave. This stark reversal of fortune vividly illustrates the dramatic shift in power orchestrated by divine intervention. The "cave" itself functions as a potent Symbol of their desperate and ultimately futile attempt to escape divine judgment, representing a temporary and permeable refuge against an inevitable fate. Finally, the opening phrase, "And they did so," exemplifies Conciseness and Efficiency in narrative, quickly affirming the Israelites' immediate obedience and moving the plot forward without unnecessary elaboration, thereby focusing the reader's attention on the dramatic revelation of the captured kings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 10:23 stands as a profound testament to God's active and sovereign involvement in human history, particularly in fulfilling His covenant promises and executing His righteous judgment. The capture of these five kings is far more than a mere military triumph; it is a divine act of dispossessing the wicked inhabitants of Canaan, whose "iniquity was not yet complete" in Abraham's time but had now reached its full measure, warranting their removal from the land as stated in Genesis 15:16. This event powerfully demonstrates God's absolute sovereignty over nations and His unwavering faithfulness to His people, Israel, in establishing them in the Promised Land. It foreshadows the broader biblical theme of God's ultimate triumph over all opposition, where even the most formidable human powers are brought low before His divine will. The capture of these kings, who had defied God's chosen people and resisted His purposes, illustrates that no one can ultimately escape divine accountability or thwart the unfolding of His redemptive plan.
REFLECTION AND APPLICATION
While Joshua 10:23 describes a specific historical event of military conquest, its underlying theological principles offer profound and enduring lessons for believers today. It serves as a powerful reminder that God is actively sovereign over all earthly powers and that His divine purposes will ultimately prevail, regardless of the strength, alliances, or perceived invincibility of human opposition. This truth should instill in us a deep and abiding trust in God's omnipotence and His ability to overcome any obstacle, whether in our personal lives or in the broader advance of His kingdom. Just as these defiant kings faced an inescapable judgment for their resistance, the Bible assures us of a coming day of accountability for all humanity, where every deed will be brought into judgment. This sobering truth should motivate us to live lives of righteousness, humility, and unwavering obedience to God's revealed will, seeking to align ourselves with His purposes rather than futilely resisting them. Furthermore, the immediate and precise obedience of the Israelite army in bringing forth the kings highlights the importance of faithfulness and diligence in carrying out God's directives, even when the task seems daunting or the enemy appears formidable. Our trust in God's promises should empower us to act decisively in faith, knowing that He will bring His plans to fruition and grant ultimate victory.
Questions for Reflection
FAQ
Why were these specific five kings targeted?
Answer: These five kings—of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon—were targeted because they formed a powerful Amorite confederacy that directly attacked Gibeon, a city that had recently made a peace treaty with Israel, as detailed in Joshua 10:1-5. Their aggressive action against Gibeon was an indirect act of war against Israel, prompting Joshua's swift and decisive military response. Their defeat was crucial for breaking the back of Canaanite resistance in the southern region and paving the way for Israel's secure occupation of the Promised Land, fulfilling God's command to dispossess the wicked inhabitants.
What was the significance of the cave at Makkedah?
Answer: The cave at Makkedah served as a temporary and ultimately futile hiding place for the five Amorite kings after their devastating defeat in the battle of Gibeon, as described in Joshua 10:16. Its significance lies in its role as the site where these once-powerful rulers, who had held sway over major city-states, were reduced to desperate fugitives. Joshua's command to seal the cave and later to bring them out, found in Joshua 10:18, highlights the completeness of Israel's victory and the inescapable nature of divine judgment, even for those who attempt to flee or hide from its reach.
How does this event relate to God's promise to Abraham regarding the land of Canaan?
Answer: This event is a direct and powerful step in the fulfillment of God's ancient promise to Abraham and his descendants to give them the land of Canaan as their inheritance, first articulated in Genesis 12:7. The defeat and capture of these prominent Canaanite kings demonstrate God's active hand in dispossessing the current inhabitants of the land, whose "iniquity of the Amorites" had reached its full measure, as God foretold in Genesis 15:16. It signifies that God is faithfully working out His covenant plan, clearing the way for Israel to inherit their promised possession and establish their nation in the land He had designated for them.
CHRIST-CENTERED FULFILLMENT
Joshua 10:23, while detailing a specific historical conquest, profoundly anticipates the ultimate triumph of Jesus Christ over all spiritual and cosmic opposition. Just as these five kings, representing the formidable powers of Canaan, were exposed and brought forth for judgment after their defeat, so too will every opposing force—sin, death, and the demonic powers—be utterly vanquished and exposed by the Lamb of God. The hiding of the kings in the cave, a desperate and futile attempt to escape judgment, mirrors the ultimate inability of humanity or spiritual adversaries to evade the righteous and inescapable judgment of Christ, who will one day judge the living and the dead, as affirmed in 2 Timothy 4:1. Jesus, the true Joshua (Yeshua, meaning "the Lord saves"), leads His people not into a physical land through military conquest, but into an eternal kingdom through spiritual victory. His sacrificial death on the cross disarmed the principalities and powers, triumphing over them publicly, as revealed in Colossians 2:15. The bringing forth of the kings foreshadows the glorious day when every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, as prophesied in Philippians 2:10-11. Ultimately, this narrative points to Christ as the victorious King who secures the eternal inheritance for His people, not by destroying physical enemies, but by conquering the spiritual enemies that hold humanity captive, leading us into true freedom and eternal life in His heavenly kingdom, a rest greater than any earthly inheritance, as hinted in Hebrews 4:8-9.