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Commentary on Joshua 10 verses 1–6
Joshua and the hosts of Israel had now been a good while in the land of Canaan, and no great matters were effected; they were made masters of Jericho by a miracle, of Ai by stratagem, and of Gibeon by surrender, and that was all; hitherto the progress of their victories had not seemed proportionable to the magnificence of their entry and the glory of their beginnings. Those among them that were impatient of delays, it is probable, complained of Joshua's slowness, and asked why they did not immediately penetrate into the heart of the country, before the enemy could rally their forces to make head against them, why they stood trifling, while they were so confident both of their title and of their success. Thus Joshua's prudence, perhaps, was censured as slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to be conquered in a day. God had said that by little and little he would drive out the Canaanites, Exo 23:30. He that believeth will not make haste, or conclude that the promise will never be performed because it is not performed so soon as he expected. 2. Joshua waited for the Canaanites to be the aggressors; let them first make an onset upon Israel, or the allies of Israel, and then their destruction will be, or at least will appear to be, the more just and more justifiable. Joshua had warrant sufficient to set upon them, yet he stays till they strike the first stroke, that he might provide for honest things in the sight, not only of God, but of men; and they would be the more inexcusable in their resistance, now that they had seen what favour the Gibeonites found with Israel. 3. It was for the advantage of Israel to sit still awhile, that the forces of these little kings might unite in one body, and so might the more easily be cut off at one blow. This God had in his eye when he put it into their hearts to combine against Israel; though they designed thereby to strengthen one another, that which he intended was to gather them as sheaves into the floor, to fall together under the flail, Mic 4:12. Thus oftentimes that seeming paradox proves wholesome counsel, Stay awhile, and we shall have done the sooner.
After Israel had waited awhile for an occasion to make war upon the Canaanites, a fair one offers itself. 1. Five kings combine against the Gibeonites. Adoni-zedec king of Jerusalem was the first mover and ring-leader of this confederacy. He had a good name (it signifies lord of righteousness), being a descendant perhaps from Melchizedek, king of righteousness; but, notwithstanding the goodness of his name and family, it seems he was a bad man, and an implacable enemy to the posterity of that Abraham to whom his predecessor, Melchizedek, was such a faithful friend. He called upon his neighbours to join against Israel either because he was the most honourable prince, and had the precedency among these kings (perhaps they had some dependence upon him, at least they paid a deference to him, as the most public, powerful, and active man they had among them), or because he was first or most apprehensive of the danger his country was in, not only by the conquest of Jericho and Ai, but the surrender of Gibeon, which, it seems, was the chief thing that alarmed him, it being one of the most considerable frontier towns they had. Against Gibeon therefore all the force he would raise must be leveled. Come, says he, and help me, that we may smite Gibeon. This he resolves to do, either, (1.) In policy, that he might retake the city, because it was a strong city, and of great consequence to this country in whose hands it was; or, (2.) In passion, that he might chastise the citizens for making peace with Joshua, pretending that they had perfidiously betrayed their country and strengthened the common enemy, whereas they had really done the greatest kindness imaginable to their country, by setting them a good example, if they would have followed it. Thus Satan and his instruments make war upon those that make peace with God. Marvel not if the world hate you, and treat those as deserters who are converts to Christ. 2. The Gibeonites send notice to Joshua of the distress and danger they are in, Jos 10:6. Now they expect benefit from the league they had made with Israel, because, though it was obtained by deceit, it was afterwards confirmed when the truth came out. They think Joshua obliged to help them, (1.) In conscience, because they were his servants; not in compliment, as they had said in their first address (Jos 9:8), We are thy servants, but in reality made servants to the congregation; and it is the duty of masters to take care of the poorest and meanest of their servants, and not to see them wronged when it is in the power of their hand to right them. Those that pay allegiance may reasonably expect protection. Thus David pleads with God (Psa 119:94), I am thine, save me; and so may we, if indeed we be his. (2.) In honour, because the ground of their enemies' quarrel with them was the respect they had shown to Israel, and the confidence they had in a covenant with them. Joshua cannot refuse to help them when it is for their affection to him, and to the name of his God, that they are attacked. David thinks it a good plea with God (Psa 69:7), For thy sake I have borne reproach. When our spiritual enemies set themselves in array against us, and threaten to swallow us up, let us, by faith and prayer, apply to Christ, our Joshua, for strength and succour, as Paul did, and we shall receive the same answer of peace, My grace is sufficient for thee, Co2 12:8, Co2 12:9.
There is no doubt that when a human soul associates itself with the Word of God, it is immediately going to have enemies, and that those it once considered friends will be changed into adversaries. The soul should not only expect to suffer this from humans, but it should also know that such will likewise be forthcoming from opposing powers and spiritual iniquities. Thus it happens that whoever longs for friendship with Jesus knows he must tolerate the hostilities of many.…Even now, therefore, the Gibeonites, such as they are, are assaulted because of friendship with Jesus [Joshua], even though they are “hewers of wood and carriers of water.” That is, although you are the least worthy in the church, nevertheless, because you belong to Jesus, you will be assailed by five kings.
The Gibeonites, however, are not abandoned or scorned by Jesus [Joshua] or by the leaders and elders of the Israelites; instead they offer help for their weakness.
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SUMMARY
Joshua 10:5 vividly describes the formidable coalition of five Amorite kings—Jerusalem, Hebron, Jarmuth, Lachish, and Eglon—who united their forces to launch a punitive campaign against Gibeon. This alliance was a direct, hostile response to Gibeon's recent treaty with Israel, perceiving it as a grave betrayal and a strategic threat to the Canaanite resistance. The verse sets the critical stage for a decisive battle in the southern campaign, highlighting the concentrated opposition Israel was about to face in their divinely mandated conquest of the Promised Land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 10:5 effectively employs Enumeration and Foreshadowing. The explicit listing of the five kings and their cities (Jerusalem, Hebron, Jarmuth, Lachish, Eglon) is a clear example of Enumeration, serving to emphasize the formidable and widespread nature of the opposition. This detailed naming not only provides geographical specificity but also underscores the gravity of the threat, as these were prominent and powerful city-states. Furthermore, the verse functions as a powerful instance of Foreshadowing. By detailing the formation of such a significant alliance and their aggressive move against Gibeon, the narrative immediately signals that a major confrontation is imminent. This sets the stage for one of the most pivotal and miraculous battles in the Book of Joshua, where God's direct intervention will be dramatically displayed, turning the enemy's concentrated effort into an opportunity for Israel's decisive victory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 10:5, by detailing the formation of this powerful Amorite coalition, serves as a profound theological statement on the nature of opposition to God's purposes and His ultimate sovereignty. The kings' alliance, driven by fear and strategic calculation, represents a desperate human attempt to thwart the divine plan for Israel's inheritance of Canaan. Yet, paradoxically, their very act of gathering together creates the conditions for God to deliver a decisive blow against the combined forces of the enemy, demonstrating His ability to turn the schemes of adversaries into opportunities for His glory. This narrative reinforces the truth that no human or demonic alliance can ultimately prevail against the will of the Almighty, and that even in the face of overwhelming odds, God is actively working to fulfill His covenant promises to His people.
REFLECTION AND APPLICATION
Joshua 10:5 offers a powerful and enduring lesson for believers today. Just as the Amorite kings united in formidable opposition against Gibeon and, by extension, against Israel, so too will those who align themselves with God's purposes often encounter concerted resistance. This opposition may manifest in various forms: spiritual warfare, societal pressure, personal attacks, or systemic challenges. The verse reminds us that walking in faith and upholding our commitments to God can indeed invite conflict, as the forces hostile to God's kingdom will seek to undermine His work and His people. However, the narrative that unfolds from this verse also provides immense encouragement. The very alliance formed to destroy Gibeon became the means by which God delivered a great victory for Israel, demonstrating His sovereign power to turn the enemy's schemes into opportunities for His power to be displayed. It serves as an assurance that even when faced with seemingly insurmountable alliances or overwhelming odds, God is for His people and can use any circumstance to further His divine plan, ultimately working all things for the good of those who love Him and are called according to His purpose. Our call is to stand firm, trust in His strategic wisdom, and rely on His strength when the "kings" of opposition gather against us.
Questions for Reflection
FAQ
Why did these specific five kings form an alliance against Gibeon, and not directly against Israel?
Answer: The alliance of these five kings was a direct response to Gibeon's treaty with Israel, as detailed in Joshua 9. From the perspective of the Canaanite city-states, Gibeon's action was a profound betrayal and a strategic defection. Gibeon was a significant city, and its alliance with Israel provided Joshua's forces with a crucial foothold in the central highlands, threatening the collective security of the remaining independent Canaanite kingdoms. The kings, particularly Adoni-zedek of Jerusalem (Joshua 10:1), understood that if Gibeon was allowed to defect without consequence, other cities might follow suit, weakening their united front against the Israelite invasion. Therefore, their immediate goal was to punish Gibeon, reassert Canaanite solidarity, and send a clear message to any other city considering peace with Israel. By attacking Gibeon, they indirectly challenged Israel, knowing that Israel was bound by oath to defend their new allies.
CHRIST-CENTERED FULFILLMENT
Joshua 10:5, with its depiction of a formidable, united opposition against God's people and their new ally, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Just as the Amorite kings gathered their "hosts" to make war against Gibeon, so too did the powers of sin, death, and the spiritual forces of evil, along with the earthly authorities, conspire against God's ultimate Champion. Psalm 2:1-2 prophetically declares, "Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed." This ancient prophecy found its climactic fulfillment in the crucifixion of Christ, where Herod, Pontius Pilate, with the Gentiles and the peoples of Israel, "gathered together against [God's] holy servant Jesus" (Acts 4:27-28). Yet, in a divine paradox, this very gathering of hostile forces, intended for destruction, became the means by which God achieved His greatest victory. On the cross, Christ disarmed the principalities and powers, triumphing over them (Colossians 2:15). His resurrection is the ultimate demonstration that no alliance, no matter how formidable, can ultimately prevail against God's Anointed. For believers, this means that while we may face spiritual battles against "rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Ephesians 6:12), we are assured of victory through Christ, who has already overcome the world (John 16:33). The "gates of hell shall not prevail" against His church (Matthew 16:18), for the King of kings will ultimately return to utterly defeat all His enemies, establishing His eternal reign (Revelation 19:11-21).