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Commentary on Joshua 10 verses 28–43
We are here informed how Joshua improved the late glorious victory he had obtained and the advantages he had gained by it, and to do this well is a general's praise.
I. Here is a particular account of the several cities which he immediately made himself master of. 1. The cities of three of the kings whom he had conquered in the field he went and took possession of, Lachish (Jos 10:31, Jos 10:32), Eglon (Jos 10:34, Jos 10:35), and Hebron, Jos 10:36, Jos 10:37. The other two, Jerusalem and Jarmuth, were not taken at this time; perhaps his forces were either so much fatigued with what they had done or so well content with what they had got that they had no mind to attack those places, and so they let slip the fairest opportunity they could ever expect of reducing them with ease, which afterwards was not done without difficulty, Jdg 1:8; Sa2 5:6. 2. Three other cities, and royal cities too, he took: Makkedah, into the neighbourhood of which the five kings had fled, which brought Joshua and his forces thither in pursuit of them, and so hastened its ruin (Jos 10:28), Libnah (Jos 10:29, Jos 10:30), and Debir, Jos 10:38, Jos 10:39. 3. One king that brought in his forces for the relief of Lachish, that had lost its king, proved to meddle to his own hurt; it was Horam king of Gezer, who, either in friendship to his neighbours or for his own security, offered to stop the progress of Joshua's arms, and was cut off with all his forces, Jos 10:33. Thus wicked men are often snared in their counsels, and, by opposing God in the way of his judgments, bring them the sooner on their own heads.
II. A general account of the country which was hereby reduced and brought into Israel's hands (Jos 10:40-42), that part of the land of Canaan of which they first got possession, which lay south of Jerusalem, and afterwards fell, for the most part, to the lot of the tribe of Judah. Observe in this narrative,
1.The great speed Joshua made in taking these cities, which, some think, is intimated in the manner of relating it, which is quick and concise. He flew like lightning from place to place; and though they all stood it out to the last extremity, and none of these cities opened their gates to him, yet in a little time he got them all into his hands, summoned them, and seized them, the same day (Jos 10:28), or in two days, Jos 10:32. Now that they were struck with fear, by the defeat of their armies and the death of their kings, Joshua prudently followed his blow. See what a great deal of work may be done in a little time, if we will but be busy and improve our opportunities.
2.The great severity Joshua used towards those he conquered. He gave no quarter to man, woman, nor child, put to the sword all the souls (Jos 10:28, Jos 10:30, Jos 10:32, Jos 10:35, etc.), utterly destroyed all that breathed (Jos 10:40), and left none remaining. Nothing could justify this military execution but that herein they did as the Lord God of Israel commanded (Jos 10:40), which was sufficient not only to bear them out, and save them for the imputation of cruelty, but to sanctify what they did, and make it an acceptable piece of service to his justice. God would hereby, (1.) Manifest his hatred of the idolatries and other abominations which the Canaanites had been guilty of, and leave us to judge how great the provocation was which they had given him by the greatness of the destruction which was brought upon them when the measure of their iniquity was full. (2.) He would hereby magnify his love to his people Israel, in giving so many men for them, and people for their life, Isa 43:4. When the heathen are to be cast out to make room for this vine (Psa 80:8) divine justice appears more prodigal than ever of human blood, that the Israelites might find themselves for ever obliged to spend their lives to the glory of that God who had sacrificed so many of the lives of his creatures to their interest. (3.) Hereby was typified the final and eternal destruction of all the impenitent implacable enemies of the Lord Jesus, who, having slighted the riches of his grace, must for ever feel the weight of his wrath, and shall have judgment without mercy. Nations that forget God shall be turned into hell, and no reproach at all to God's infinite goodness.
3.The great success of this expedition. The spoil of these cities was now divided among the men of war that plundered them; and the cities themselves, with the land about them, were shortly to be divided among the tribes, for the Lord fought for Israel, Jos 10:42. They could not have gotten the victory if God had not undertaken the battle; then we conquer when God fights for us; and, if he be for us, who can be against us?
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SUMMARY
Joshua 10:28 records the swift and decisive conquest of Makkedah by Joshua and the Israelite army, marking a critical early victory in the southern campaign in Canaan. This verse highlights the complete destruction of the city, its king, and all its inhabitants, leaving no survivors, in strict accordance with God's command for herem (devotion to destruction). It powerfully underscores Israel's obedience to divine instruction and the unfolding fulfillment of God's covenant promises regarding the land and the judgment of its wicked inhabitants, mirroring the precedent set by the devastation of Jericho.
CONTEXT
Literary Context: Joshua 10:28 immediately follows the dramatic account of the five Amorite kings' defeat and execution at Makkedah, where they had hidden in a cave after their rout by Israel (Joshua 10:16-27). This verse initiates a rapid series of conquests of southern Canaanite cities, including Libnah, Lachish, Eglon, Hebron, and Debir, all described with similar language of complete destruction (Joshua 10:29-43). It demonstrates Joshua's unwavering commitment to executing God's commands for the land's cleansing, building on the precedent set by the fall of Jericho and Ai. The narrative emphasizes the speed and totality of the campaign, portraying it as a direct consequence of divine intervention and Israel's faithful obedience. The concise, repetitive nature of these conquest accounts reinforces the divine mandate and the thoroughness of its execution.
Historical & Cultural Context: The conquest of Canaan occurred in the Late Bronze Age (roughly 1550-1200 BC), a period characterized by city-states and regional conflicts. The Canaanite culture was deeply entrenched in idolatry, polytheism, and morally corrupt practices, including child sacrifice, cultic prostitution, and various abominations explicitly forbidden by God in the Mosaic Law (e.g., Leviticus 18). The command for herem (utter destruction) was unique to this specific historical period and context, serving as divine judgment against the Canaanites' pervasive wickedness and as a prophylactic measure to prevent Israel from being corrupted by their practices (as warned in Deuteronomy 7:1-6). Makkedah, like other Canaanite cities, would have been a fortified center of this pagan culture, representing a spiritual and moral threat to the nascent nation of Israel.
Key Themes: This verse powerfully encapsulates several key themes central to the book of Joshua and the broader narrative of the Pentateuch. Firstly, it highlights Divine Judgment and Holiness, demonstrating God's righteous wrath against persistent sin and His commitment to cleansing a land defiled by wickedness, as foreshadowed in Genesis 15:16. Secondly, it underscores Unwavering Obedience on the part of Joshua and Israel, who meticulously carried out the difficult and absolute commands of herem, leaving "none to remain." This obedience is contrasted with later failures in the book, emphasizing its importance for covenant faithfulness. Thirdly, the conquest of Makkedah contributes to the theme of Covenant Fulfillment, as God systematically delivers the promised land to Abraham's descendants, establishing Israel as His holy nation (Genesis 12:7). The comparison to Jericho also reinforces the theme of God's consistent method of conquest and judgment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 10:28 employs several potent literary devices to convey its message. Repetition is evident in the emphasis on the complete destruction, with phrases like "utterly destroyed" and "he let none remain" reinforcing the totality of the herem command and its execution. This repetition highlights the uncompromising nature of God's judgment and Israel's obedience. The verse also utilizes Analogy or Comparison by explicitly stating, "he did to the king of Makkedah as he did unto the king of Jericho." This comparison serves to link the current conquest to the foundational victory at Jericho, establishing a consistent pattern of divine judgment and Israelite obedience. It also functions as a form of Intertextuality, drawing on the reader's knowledge of the Jericho narrative to immediately convey the scale and nature of the Makkedah conquest. Furthermore, the swift, decisive action described ("that day Joshua took Makkedah") contributes to the narrative's sense of Pace, emphasizing the rapid and relentless nature of the southern campaign, driven by divine impetus.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 10:28 stands as a stark testament to God's absolute holiness and His righteous judgment against sin. The herem command, though difficult for modern readers, reveals a God who will not tolerate pervasive evil indefinitely. It underscores the severity of Canaanite idolatry and moral depravity, which had reached a point where divine patience had ceased, and a radical cleansing was necessary to preserve the purity of His chosen people and the sanctity of the land. This act was not arbitrary but a fulfillment of ancient promises and warnings, demonstrating God's faithfulness to His covenant and His unwavering commitment to justice. For Israel, it was a profound lesson in radical obedience, illustrating that God's commands, even the most challenging, must be followed completely and without compromise.
REFLECTION AND APPLICATION
While the literal command for herem was unique to ancient Israel's conquest of Canaan, the spiritual principles embedded in Joshua 10:28 remain profoundly relevant for believers today. This passage calls us to a radical commitment to God's holiness and a ruthless approach to sin in our own lives. Just as God commanded the complete eradication of Makkedah's wickedness, we are called to "utterly destroy" the idols of our hearts, the sinful habits, and the ungodly influences that seek to defile us and hinder our walk with God. This requires unwavering obedience, a willingness to confront and eliminate anything that stands contrary to God's will, leaving "none to remain" that would corrupt our spiritual purity. It reminds us that God is just and that sin, if unrepented, leads to destruction, but also that His commands, though sometimes challenging, are always for our ultimate good and the advancement of His kingdom. This spiritual warfare demands the same thoroughness and dedication shown by Joshua.
Questions for Reflection
FAQ
Why did God command such extreme destruction, including women and children, in the conquest of Canaan?
Answer: The command for herem (utter destruction) in the Canaanite conquest, as seen in Joshua 10:28, is one of the most challenging aspects of the Old Testament for modern readers. Theologically, it is understood as a unique act of divine judgment against civilizations whose wickedness had reached an intolerable level, as described in passages like Genesis 15:16 and Leviticus 18:24-28. The Canaanites were deeply entrenched in practices abhorrent to God, including child sacrifice, cultic prostitution, and pervasive idolatry, which threatened to corrupt Israel's nascent faith and identity as God's chosen people (Deuteronomy 7:1-6). The complete destruction, including all inhabitants, was seen as a radical surgical procedure to remove the cancerous evil from the land and prevent its spread, ensuring Israel's spiritual purity and the fulfillment of God's covenant promises. This was a specific, time-bound command, not a general principle for warfare, and it served to illustrate God's absolute holiness and His severe opposition to sin, while also protecting the future spiritual integrity of His people.
CHRIST-CENTERED FULFILLMENT
The conquest of Makkedah, with its complete destruction under herem, finds its ultimate Christ-centered fulfillment not in a call for physical warfare, but in the spiritual battle waged by Christ and the radical cleansing He accomplishes. Just as Makkedah represented a stronghold of sin and idolatry requiring total eradication, so too does Christ confront and utterly destroy the power of sin, death, and the devil. He is the true Joshua (Jesus is the Greek form of Joshua), leading His people in a spiritual conquest. His first coming saw Him as the Lamb of God who takes away the sin of the world, offering Himself as the ultimate sacrifice to cleanse us from all unrighteousness (1 John 1:7). His second coming, however, will reveal Him as the righteous Judge, who will "smite the nations with a sharp sword" and "tread the winepress of the fury of the wrath of God Almighty" (Revelation 19:15), utterly destroying all evil and rebellion, leaving "none to remain" who oppose His holy reign. Thus, the herem of Makkedah foreshadows the comprehensive victory of Christ over all spiritual enemies and the final, complete cleansing of creation from the presence of sin and evil.