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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 10:6 captures the desperate and urgent plea from the Gibeonites to Joshua, requesting immediate military intervention from the Israelite camp at Gilgal. Having previously secured a deceptive covenant of peace with Israel, the Gibeonites now face a formidable and unified coalition of five Amorite kings from the central highlands, who have gathered to punish them for their alliance. This pivotal moment not only highlights the immediate consequences of covenants but also sets the stage for a miraculous divine intervention, underscoring God's sovereign hand in Israel's conquest of the Promised Land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its urgent and desperate message. The Repetition of imperative verbs ("come up," "save," "help") in the Gibeonites' plea dramatically intensifies their desperation and the immediacy of their dire need. The phrase "Slack not thy hand" is a powerful Idiom, vividly expressing the plea for unwavering support and non-abandonment, drawing on a common understanding of physical action to convey a moral and military imperative. The description of "all the kings of the Amorites that dwell in the mountains" uses Hyperbole to emphasize the overwhelming numerical and strategic superiority of the enemy coalition, creating a profound sense of peril and urgency. While perhaps not literally all the kings of the Amorites, it signifies a comprehensive and formidable alliance. The verse also serves as a crucial point of Foreshadowing, setting the stage for the monumental battle described later in Joshua 10, where God's miraculous intervention will be displayed on a grand scale.
THEOLOGICAL AND THEMATIC CONNECTIONS
This desperate plea from Gibeon underscores a profound theological principle: God's faithfulness to His covenants, even when His people are imperfect or when circumstances arise from human error or deception. While Israel entered the covenant with Gibeon under false pretenses, the Lord's law upheld the sanctity of oaths (Numbers 30:2). Therefore, Israel's obligation to protect Gibeon became an extension of their obedience to God's commands regarding covenant fidelity. This situation also reveals God's sovereign hand, orchestrating events such that a deceptive act ultimately leads to a major confrontation where He can display His power and secure a decisive victory for His people, fulfilling His promise to give them the land. The Gibeonites' cry for help, though born of fear, mirrors the human condition's need for divine intervention in the face of overwhelming odds. It is a testament to the truth that God often uses unexpected circumstances and even human weakness to advance His redemptive purposes, demonstrating His unwavering commitment to His plan and His people.
REFLECTION AND APPLICATION
Joshua 10:6 offers rich ground for personal reflection and practical application in the life of a believer. First, it challenges us to consider the weight and integrity of our own commitments. Just as Joshua and Israel honored their oath despite the Gibeonites' deception, we are called to be people of our word, recognizing that our integrity reflects upon our witness for Christ. This doesn't mean we are naive to deceit, but that our faithfulness, once committed, should be unwavering. Second, the Gibeonites' desperate cry for help reminds us of our own vulnerability and dependence, both on God and on our community. In moments of crisis, when we face overwhelming "Amorite kings" in our lives – be they spiritual battles, personal struggles, or societal pressures – our first response should be a fervent appeal for help. It encourages us to "slack not" our hand in reaching out to God in prayer and to fellow believers for support, knowing that God often works through His people to provide deliverance and strength. Finally, the verse implicitly points to God's overarching sovereignty, reminding us that even in complex or messy situations, He can orchestrate events to bring about His perfect will and display His power for our good and His glory.
Questions for Reflection
FAQ
Why did the Amorite kings attack Gibeon and not Israel directly?
Answer: The Amorite kings attacked Gibeon because Gibeon, a major Canaanite city, had made a peace treaty with Israel. This alliance was seen as a profound betrayal of the collective Canaanite resistance against the invading Israelites and a direct strategic threat to the other southern kingdoms. By striking Gibeon, they aimed to punish the "traitors," deter other cities from making similar alliances with Israel, and potentially draw Israel into a battle on terms favorable to the Amorites, hoping to defeat them. It was a strategic move to maintain Canaanite solidarity and power in the face of Israel's relentless advance, as described in Joshua 10:4.
What does "Slack not thy hand" mean in this context?
Answer: "Slack not thy hand" (אַל־תֶּרֶף יָדֶיךָ) is a powerful Hebrew idiom meaning "do not abandon us," "do not withdraw your help," or "do not hold back your strength." It is a desperate and urgent plea for immediate and decisive intervention. The Gibeonites are imploring Joshua not to hesitate or refuse to help them, despite their earlier deception, because their very survival depends on his swift and powerful action. It conveys extreme urgency and highlights their complete reliance on Israel's military might, as seen in their urgent plea in Joshua 10:6.
CHRIST-CENTERED FULFILLMENT
Joshua 10:6, while detailing a historical military crisis, profoundly foreshadows the ultimate deliverance found in Jesus Christ. The Gibeonites' desperate cry for a deliverer, "come up to us quickly, and save us, and help us," echoes humanity's universal need for salvation from an overwhelming enemy. Just as Joshua, whose name means "Yahweh saves," came swiftly to rescue those bound by a covenant, so too does Jesus Christ, the greater Joshua, come to save all who cry out to Him. Our "Amorite kings" are not merely earthly armies but the spiritual forces of sin, death, and the devil, against whom we are utterly powerless (Ephesians 6:12). Yet, through His perfect life, atoning death, and victorious resurrection, Christ has decisively defeated these enemies, disarming the powers and authorities and triumphing over them by the cross (Colossians 2:15). He is the faithful covenant-keeper, honoring the new covenant established in His blood, which secures eternal salvation for all who believe (Hebrews 8:6). When we "slack not" our hand in faith but reach out to Him, He comes quickly, not merely to help us in battle, but to bring us into His eternal kingdom, fulfilling all the promises of God in Himself (2 Corinthians 1:20). He is our ultimate refuge and strength, a very present help in trouble (Psalm 46:1).