Joshua 10:4

KJV

Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel.

KJV (with Strong's)

Come up {H5927} unto me, and help {H5826} me, that we may smite {H5221} Gibeon {H1391}: for it hath made peace {H7999} with Joshua {H3091} and with the children {H1121} of Israel {H3478}.

Complete Jewish Bible

"Come up and help me, and we'll attack Giv'on, because it has made peace with Y'hoshua and the people of Isra'el."

Berean Standard Bible

“Come up and help me. We will attack Gibeon, because they have made peace with Joshua and the Israelites.”

American Standard Version

Come up unto me, and help me, and let us smite Gibeon; for it hath made peace with Joshua and with the children of Israel.

Commentary

### SUMMARY
Joshua 10:4 records the urgent and fearful appeal of Adoni-zedek, the king of Jerusalem, to four other Amorite kings: Hoham of Hebron, Piram of Jarmuth, Japhia of Lachish, and Debir of Eglon. His plea is for immediate military assistance to attack Gibeon, a major Canaanite city. The catalyst for this desperate call to arms is Gibeon's unexpected and strategic peace treaty with Joshua and the children of Israel, an alliance perceived as a profound betrayal of the Canaanite resistance and a direct threat to the remaining city-states. This verse serves as the critical turning point, initiating the formation of a powerful five-king coalition that would directly confront Israel and set the stage for one of the most significant battles in the conquest of Canaan.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the narrative of Israel's conquest of Canaan. It directly follows the account of the Gibeonite deception in [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception"), where the Gibeonites, through cunning, secured a peace treaty with Israel, despite Israel's standing command to utterly destroy the inhabitants of the land. Joshua 10:4 marks the immediate consequence of this covenant, demonstrating the ripple effect across the Canaanite kingdoms. It is the inciting incident for the major military engagement that dominates the rest of [Joshua 10](/joshua/10 "Joshua 10 - The Battle of Gibeon"), leading to the miraculous divine intervention where the sun and moon stood still. The verse thus serves as the crucial link between the Gibeonite covenant and the decisive battle that consolidates Israel's control over the southern Canaanite highlands.
* **Historical & Cultural Context:** Ancient Canaan was a patchwork of independent city-states, each ruled by its own king. While often rivals, these city-states would occasionally form temporary alliances or coalitions when faced with a common external threat, such as the invading Israelites. The fear among these kings was palpable, given Israel's recent, devastating victories at [Jericho](/joshua/6 "Joshua 6 - The Fall of Jericho") and [Ai](/joshua/8 "Joshua 8 - The Conquest of Ai"). A peace treaty, or covenant, was a sacred and binding agreement in the ancient Near East, often sealed with oaths and rituals. Gibeon's decision to "make peace" with Israel, rather than join the collective resistance, was seen as an act of treason and defection from the broader Canaanite cause. This betrayal was not only a strategic loss but also a profound psychological blow, signaling a crack in the unified front against Israel and potentially encouraging other cities to seek similar terms. Adoni-zedek's call reflects the desperate attempt of the remaining southern kings to reassert dominance, punish the traitor, and halt Israel's advance.
* **Key Themes:** Joshua 10:4 powerfully contributes to several overarching themes within the book. Firstly, it highlights the **escalating opposition** Israel faced as they advanced, demonstrating that the conquest was not without significant resistance from formidable coalitions. Secondly, it underscores the **sovereignty of God** in orchestrating events; even the fear and hostile reactions of Israel's enemies inadvertently served God's larger purpose by drawing the kings into a single, decisive confrontation where God could display His power. This aligns with the theme of God fighting for Israel, as seen in [Joshua 10:14](/joshua/10-14 "Joshua 10:14 - The Lord Fought for Israel"). Thirdly, the verse illustrates the **consequences of covenants and alliances**, whether entered into deceptively (Gibeon) or out of fear (the Amorite coalition). Gibeon's peace treaty, though born of deceit, was honored by Israel, leading to their defense, while the Amorite kings' alliance, born of fear and aggression, led to their ultimate defeat.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"Come up" (Hebrew, עָלָה, _ʿālāh'_):** This verb literally means "to go up" or "ascend," but in a military context, it signifies an advance, an attack, or a military expedition. Adoni-zedek's use of the imperative "Come up" conveys an urgent summons for immediate military action, indicating the critical nature of the situation and his perceived need for collective force. It implies a movement towards battle, likely against a fortified position or into a region requiring an uphill journey.
* **"smite" (Hebrew, נָכָה, _nākhāh'_):** This is a strong, versatile verb that can mean "to strike," "to beat," "to hit," or "to kill." In a military context, it almost always implies a decisive, destructive blow, aiming for defeat, injury, or annihilation. Adoni-zedek's intent to "smite Gibeon" leaves no doubt about his desire for a punitive, violent assault designed to crush Gibeon's power and make an example of them for their perceived betrayal.
* **"made peace" (Hebrew, שָׁלַם, _shālam'_):** Derived from the root _shalom_, meaning "peace," "completeness," or "well-being." In this context, it refers to the formal establishment of a covenant or treaty that brings an end to hostilities and establishes a state of non-aggression or alliance. For the Amorite kings, Gibeon's act of "making peace" with Israel was not merely a cessation of conflict but a profound act of defection and a breach of the unspoken, yet assumed, solidarity among the Canaanite city-states against the common Israelite threat.

#### Verse Breakdown
* **"Come up unto me, and help me,"**: This opening clause is an urgent, direct appeal from Adoni-zedek to his fellow kings. The imperative "Come up" emphasizes the immediate need for action, suggesting a desperate situation from his perspective. The phrase "and help me" underscores his vulnerability and the perceived inadequacy of his own forces to deal with the Gibeonite "problem" alone. It is a call for a joint military venture, highlighting the perceived shared threat and the necessity of a united front.
* **"that we may smite Gibeon:"**: This clause states the explicit objective of the proposed alliance: a military strike against Gibeon. The use of "we" indicates the desired collective action, while "smite" conveys the intent for a decisive and destructive blow. The purpose of this attack was twofold: to punish Gibeon for its defection and to send a clear message to any other Canaanite city contemplating a similar alliance with Israel. It was an act of retribution and a strategic move to re-establish the united Canaanite resistance.
* **"for it hath made peace with Joshua and with the children of Israel."**: This final clause provides the justification and the underlying reason for Adoni-zedek's desperate plea. Gibeon's peace treaty with Israel was seen as an unforgivable act of treachery. It not only broke the unspoken solidarity of the Canaanite kings but also provided Israel with a significant strategic foothold within the land, posing an immediate and direct threat to the remaining independent city-states. This alliance was perceived as a betrayal that undermined the entire Canaanite resistance movement.

#### Literary Devices
The verse effectively employs several literary devices to convey its urgency and significance. The primary device is **Urgency**, conveyed through Adoni-zedek's imperative "Come up" and his plea for "help," immediately signaling a crisis. There is also a strong sense of **Conflict**, as the verse explicitly sets the stage for a major military confrontation by defining the aggressors (the Amorite coalition) and their target (Gibeon, and implicitly, Israel). The situation also presents a subtle **Irony**: Gibeon's act of seeking peace to preserve itself inadvertently triggers a war against it from its former allies, ultimately leading to Israel's miraculous intervention on their behalf. Finally, the verse functions as a powerful **Foreshadowing**, directly setting up the dramatic events of the rest of [Joshua 10](/joshua/10 "Joshua 10 - The Battle of Gibeon"), where the Amorite kings' aggression leads to their decisive defeat and God's spectacular demonstration of power.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 10:4 is a profound testament to the sovereign hand of God at work, even amidst the machinations and hostilities of human kingdoms. The fear and outrage of the Amorite kings, leading to their decision to attack Gibeon, were not outside of God's control; rather, they were precisely the means by which God orchestrated a decisive confrontation that would further His plan for Israel's conquest of the land. This verse demonstrates how God can use the very opposition to His purposes to bring about His desired outcome, consolidating the enemy forces into one place for a definitive defeat. It highlights divine providence, where seemingly independent human actions contribute to a larger, divinely ordained narrative, ultimately serving to fulfill God's promises to His people.

* [Proverbs 16:7](/proverbs/16-7 "Proverbs 16:7 - When a man's ways please the Lord")
* [Isaiah 45:7](/isaiah/45-7 "Isaiah 45:7 - God creates both good and evil")
* [Romans 8:28](/romans/8-28 "Romans 8:28 - God works all things for good")

### REFLECTION AND APPLICATION
The desperate plea of Adoni-zedek in Joshua 10:4 offers timeless insights into the nature of opposition to God's work and the steadfastness of His divine plan. Just as the Canaanite kings reacted with fear and hostility to the advancement of God's people, so too does the world often respond with resistance, conspiracy, or outright aggression to the kingdom of God today. This verse reminds us that such opposition is not a sign of God's absence or weakness, but often a prelude to His greater display of power and faithfulness. It challenges believers to trust in God's overarching sovereignty, even when faced with formidable alliances or seemingly insurmountable obstacles. We are called to discern how God might be working through, or even using, the very resistance we encounter to bring about His purposes. Furthermore, the Gibeonite situation reminds us of the complex consequences of our own alliances and decisions, urging us to seek true peace and alignment with God's will rather than deceptive or self-serving agreements.

#### Questions for Reflection
* **How does Adoni-zedek's fear and reaction mirror human responses to God's advancing kingdom today?**
* **In what ways might seemingly negative events or opposition ultimately serve God's greater purposes in our lives or in the church?**
* **What does Gibeon's situation teach us about the consequences of our alliances, both spiritual and worldly, and the importance of discerning true peace?**

### FAQ
**Why was Adoni-zedek so afraid of Gibeon's peace treaty with Israel?**

Answer: Adoni-zedek's fear was multi-faceted and deeply rooted in the strategic implications of Gibeon's defection. Gibeon was a large, powerful city, described as "like one of the royal cities" ([Joshua 10:2](/joshua/10-2 "Joshua 10:2 - Gibeon a great city")). Its alliance with Israel meant a significant loss of Canaanite strength and a dangerous gain for Israel, providing them with a crucial foothold in the central highlands. This peace treaty broke the unified front of Canaanite resistance, fostering a sense of betrayal and potentially encouraging other cities to seek similar terms with Israel, thereby weakening the collective defense. Adoni-zedek, as king of Jerusalem, a prominent city, likely saw this as a direct threat to his own domain and the broader southern coalition, making it imperative to punish Gibeon and reassert Canaanite dominance.

**Did Gibeon's deception ultimately benefit them?**

Answer: From a pragmatic, short-term perspective, Gibeon's deception did benefit them by saving their lives and their city from immediate destruction at the hands of the Israelites. While they were condemned to be "hewers of wood and drawers of water" ([Joshua 9:27](/joshua/9-27 "Joshua 9:27 - Gibeonites as servants")), this was preferable to annihilation. However, their deception also led directly to the Amorite coalition's attack on them, necessitating Israel's defense. Ultimately, their survival, albeit in a subservient role, allowed them to remain in the land and later played a role in Israelite history (e.g., [2 Samuel 21:1-9](/2_samuel/21-1 "2 Samuel 21:1-9 - Gibeonites and Saul's house")). Theologically, God used their deceptive act to further His plan, drawing out the remaining major opposition for a decisive victory.

### CHRIST-CENTERED FULFILLMENT
Joshua 10:4, with its depiction of a fearful world uniting against those aligned with God, powerfully foreshadows the ultimate opposition faced by Christ and His followers. Just as the Amorite kings conspired to "smite Gibeon" because it "made peace" with Joshua and Israel, so too did the powers of this world conspire against the one who truly brought peace. The world's hostility towards the Lamb of God, Jesus Christ, who came to establish a new covenant of peace with humanity, is evident throughout the Gospels. From the moment of His birth, Herod sought to destroy Him ([Matthew 2:13](/matthew/2-13 "Matthew 2:13 - Flight to Egypt")), and ultimately, the religious and political authorities of His day formed a coalition, much like the kings in Joshua, to crucify Him ([Acts 4:27-28](/acts/4-27 "Acts 4:27-28 - Herod and Pilate conspired")). Yet, in a profound Christ-centered fulfillment, this ultimate act of opposition, the crucifixion, was precisely God's ordained means of bringing about the greatest victory—the defeat of sin and death, and the establishment of true and lasting peace between God and humanity ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph over powers"); [Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")). The fear and hostility of the world, then and now, serve only to highlight the sovereign power of God, who turns even the darkest conspiracies into instruments of His redemptive plan, ensuring the triumph of His kingdom and the ultimate peace found in Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joshua 9:15

¶ And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.

Joshua 10:1

¶ Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;

Revelation 20:8

And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom [is] as the sand of the sea.

Revelation 20:10

And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet [are], and shall be tormented day and night for ever and ever.

Acts 21:28

Crying out, Men of Israel, help: This is the man, that teacheth all [men] every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

Revelation 16:14

For they are the spirits of devils, working miracles, [which] go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

Acts 9:23

¶ And after that many days were fulfilled, the Jews took counsel to kill him: