Joshua 10:1–41

What had just taken place did not check the threatened alliance of the Canaanite nations. It completed that alliance and aimed it at Gibeon… So Gibeon becomes the target of attack. But Jehovah carries out His purposes. This is a great and gracious consolation. There is never ground to distrust the Lord, no matter what the circumstances may be. We may have been foolish, hasty, and drawn into a snare, but we are never justified in distrusting Him.

Gibeon was no help to Israel. They became the reason the remaining kings of Canaan joined forces. Those kings wanted revenge on a city that in their eyes had turned traitor. Gibeon, now the servants of Israel, call on their masters for protection. This alliance brings immediate war. Satan resents that Gibeon has submitted to the word of God and to the people of God. He gathers his forces against them. But this only displays, in greater glory, the presence of the great Captain of the armies of Israel.

This is the first time the Bible mentions the name Jerusalem… It comes in connection with war, and the next time we find Jerusalem on fire (Judges 1:8). We may take this as a prophecy of that city's history. Yet something better is in store for Jerusalem. Adoni-zedec is here the King of Jerusalem. His name means "lord of righteousness." He stands as the counterfeit king, set against Jerusalem's true King, the true Melchizedec, King of righteousness and King of peace. He is a type of Antichrist.

The king of Jerusalem, Adoni-zedec (the Lord of Righteousness), had a title much like that of the king before him, Melchizedek (King of Righteousness). In that day Jerusalem (peaceful possession, or possession of peace) was called Salem (Peace)… In those days people honoured the living God in Salem… But now Hebron receives the first call to fight against Israel. So by the time of this alliance of kings, the nations of Canaan had thrown off the fear of the Most High. They worshipped the sun and the moon, Baal and Ashtaroth (Judges 2:13). Their iniquity was full. Their harvest had passed, their summer had ended, and the wrath of God was about to fall on them.

Note the difference of the ways of God. At Ai there is real sin. Lust is at work in the camp. So God will not go out with the army. He will not excuse sin and strengthen it by letting it pass unnoticed. At Gibeon there was false self-confidence after blessing. They did not consult God, so they are bound to their enemies. Now they must defend, and save from destruction, the very thing they ought to have destroyed or taken for themselves.

Joshua seems to have understood that his hard situation came from their failure. Adding more failure, by breaking his word, was not the right way to go. Again we see God's mercy after failure when there is an upright heart. He says to Joshua, "Do not fear them, for I have given them into your hands. Not a man of them shall stand before you" (v. 8).

What had just taken place did not check the threatened alliance of the Canaanite nations. It completed that alliance, and aimed it at Gibeon.

The news of Gibeon's treaty with Israel greatly alarmed the other nations in the land. Gibeon counted as a prominent and important city. So the king of Jerusalem took the lead and enlisted four other kings to attack it.

Gibeon was the leading city of the four that tricked Joshua into making a treaty with them. They claimed they had come from far away (Joshua 9:3-17)… The city was later given to Benjamin and made a city of the Levites. In the days of Solomon, before the temple was built, the tabernacle stood at Gibeon. Solomon went there and offered a thousand sacrifices. There God appeared to him in a dream and gave him the desire of his heart — wisdom and understanding.

Here the Bible mentions the name Jerusalem for the first time… It comes up in connection with war, and the next time we find Jerusalem on fire (Judges 1:8). We may take this as a prophecy of that city's history. Yet something better is in store for Jerusalem. Adoni-zedec is here the King of Jerusalem. His name means "lord of righteousness." He is the counterfeit king, set against Jerusalem's true King — the true Melchizedek, King of righteousness and King of peace.

The king of Jerusalem, Adoni-zedec (the Lord of Righteousness), bore a title like that of his predecessor, Melchizedek (King of Righteousness). In those days Jerusalem (peaceful possession, or possession of peace) was called Salem (Peace), and the living God was honoured there… By the time these kings joined forces, the nations of Canaan had shaken off the fear of the Most High.

Gibeon was no help to Israel. The Gibeonites became the occasion that brought the remaining kings of Canaan together. Those kings wanted revenge on a city that in their eyes had turned traitor. Gibeon, now the servants of Israel, call on their masters for protection. This alliance brings immediate war. Satan resents Gibeon's submission to the word of God and to the people of God. He gathers his forces against them. But this only shows the presence of the great Captain of Israel's hosts in greater glory.

Gibeon becomes an object of attack; but Jehovah accomplishes His designs. This is a great and gracious consolation. There is never ground to distrust the Lord, no matter what the circumstances may be. We may have been foolish, hasty, and drawn into a snare, but we are never justified in distrusting Him.

Suppose Israel did not go up, and let others cut the Gibeonites to pieces. That would free them from the consequences of their failure. But where would be the humbling they needed? Would it be upright towards God or man? To go up, on the other hand, would look like a settled approval of association with the world. Such dilemmas are common with Satan… The only way out of the difficulty is by simple dependence on God.

The name Jerusalem is mentioned here for the first time in the Bible... It is in connection with war, and the next time we find Jerusalem on fire (Judges 1:8). We may take this as a prophecy of the city's history. Yet something better is in store for Jerusalem. Adoni-zedec is here the King of Jerusalem. His name means "lord of righteousness."... His allies are named too, and the meaning of their names helps in a deeper study of these types. Horam (the noise of a multitude) ruled Hebron. Piram (the wild ass) ruled Jarmuth. Japhia (causing brightness) ruled Lachish. Debir (an oracle) ruled Eglon.

The enemies seldom appear alone. They are a mighty alliance, bound together by a shared hatred of God and of His people. Canaan swarms with kings. They are independent of each other and often at odds, yet they make peace and make common cause against the "hosts of the Lord."... Adoni-zedec, "lord of righteousness," king of Jerusalem, "the foundation of peace," is a dreadful mockery of, and enemy to, "that Melchizedek, King of Righteousness, King of Salem, that is, 'peace,' Priest of the Most High God, who met" Israel's forefather, "Abraham returning from the slaughter of the kings, and blessed him."

The king of Jerusalem, Adoni-zedec (the Lord of Righteousness), bore a title like that of his predecessor, Melchizedek (King of Righteousness), back when Jerusalem was called Salem (Peace). In those days the living God was honoured in Salem... But now the first call to fight against Israel comes to Hebron. By the time these kings joined forces, the nations of Canaan had thrown off the fear of the Most High. They worshipped the sun and the moon, Baal and Ashtaroth (Judges 2:13). Their sin was full, their harvest had passed, their summer had ended, and the wrath of God was about to fall on them.

Gibeon becomes the target of attack, but the Lord carries out His purpose. This is a great and gracious comfort. There is never any reason to distrust the Lord, whatever the circumstances may be. We may have been foolish and hasty, and we may have been drawn into a trap, but we are never justified in distrusting Him. When we justify Him — which means taking the fault on ourselves — we gain a moral victory over our own souls. And victory over self is the direct road to victory over Satan.

No enemies are so bitter in their hatred of God as those who once acknowledged His Name. When Christianity first spread, the Jews were its most determined opponents. They took the very truths they held and turned them into weapons against the gospel of the Son of God... In that coming abandonment of the faith, "lords of righteousness" will be the driving force of the opposition to the Christ of God within the Christian world. They will carry the good old titles and memories of a faith in God long lost, and will rule over their "possessions of peace."

But Jerusalem was held by Adoni-zedec (v.3), whose name means "lord of righteousness." In the same way, satanic deceit puts on a show of righteousness to deceive people. "Even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness" (2 Cor. 11:14-15). If he can, Satan is determined to stop us laying hold of the truth about the center of gathering. That truth is this: the Lord Jesus Himself is the one center around whom His people are to gather... It is a good thing when faith displaces Satan's deception, just as Israel displaced Adoni-zedec and took possession of Jerusalem.

The name Jerusalem appears here for the first time in the Bible... It appears in connection with war, and the next time we see Jerusalem, it is on fire (Judges 1:8). We may take this as a prophecy of the history of that city. Yet something better is in store for Jerusalem. Adoni-zedec is here the King of Jerusalem. His name means "lord of righteousness." He represents the counterfeit king. He stands in opposition to Him who is Jerusalem's true King, the true Melchizedec, King of righteousness and King of peace... Because Gibeon had gone over to Israel, Adoni-zedec forms an alliance, and he heads it as leader.

No enemies hate God so bitterly as those who once knew His Name. When Christianity first spread, the Jews were its most determined opponents. They took the very truths they held and turned them into weapons against the gospel of the Son of God... In the coming falling away from God, "lords of righteousness" will be the driving force behind Christendom's opposition to the Christ of God. They will carry the good old titles and the memories of faith in God long lost, and they will rule over their "possessions of peace."

They do not gather against Israel itself, but against Gibeon, which has made peace with Israel. Satan often edges sideways into the attack. Gibeon, false on every side, may well invite the assault of the "lord of righteousness." But Joshua remembers the oath of the Lord. He comes against the Canaanite army in haste and strikes them with a great slaughter.

Gibeon was no help to Israel. They became the reason the remaining kings of Canaan joined forces. Those kings wanted revenge on the city that in their eyes had turned traitor. Gibeon, now the servants of Israel, call on their masters for protection. This alliance brings war at once. Satan resents Gibeon's submission to the word of God and to the people of God. He gathers his forces against them, but this only shows more gloriously the presence of the great Captain of Israel's armies.

Though their first step proved faulty, their second step brought them honour. They saw that peace with the people of God meant conflict with their neighbours on every side. Even so, they did not hesitate to show what they preferred. They chose peace, and the place of servants to Israel, over going back to their old standing with their former friends.

Gibeon becomes a target of attack, but Jehovah carries out His purposes. This is a great and gracious consolation. There is never ground to distrust the Lord, no matter what the circumstances may be. We may have been foolish, hasty, and drawn into a snare, but we are never justified in distrusting Him. When we justify Him, we take the fault on ourselves — in such cases that is what justifying Him means. That wins a moral victory over our own souls. Victory over self is the straight road to victory over Satan.

What is more, this peace with the Gibeonites only brought fresh attacks on Israel. But now all is plain. Jehovah says to Joshua, "Do not fear them, for I have given them into your hands." This is all that conflict means for someone who walks in the Spirit before God. There must be conflict, but conflict is only victory.

What had just happened did not check the threatened coalition of the Canaanite nations. It brought the coalition about, and aimed it at Gibeon… So the king of Jerusalem turns to the kings of Hebron, Jarmuth, Lachish and Eglon, saying, "Come up to me and help me, and let us strike Gibeon." This is the shape that it takes. Gibeon becomes an object of attack; but the LORD accomplishes His designs. This is a great and gracious consolation. There is never ground to distrust the Lord, whatever the circumstances may be. We may have been foolish, hasty, and drawn into a trap, but we are never justified in distrusting Him.

They do not gather directly against Israel. They gather against Gibeon, which has made peace with Israel. Satan often, as it were, sidles up to the attack.

Gibeon was no help to Israel. They became the occasion for the remaining kings of Canaan to combine. Those kings wanted revenge on the city that in their eyes had turned traitor. Gibeon, now the servants of Israel, call on their masters for protection. This alliance brings immediate war. Satan resents Gibeon's submission to the word of God and to the people of God. He gathers his forces against them, but only to display the presence of the great Captain of the hosts of Israel all the more gloriously.

This is the first time the Bible names Jerusalem… Adoni-zedec is here the king of Jerusalem. His name means "lord of righteousness." He represents the counterfeit king in opposition to Him who is Jerusalem's true King, the true Melchizedek, King of righteousness and King of peace. He is a type of the Antichrist… Because Gibeon had gone over to Israel, Adoni-zedec forms an alliance, which he heads as leader. He gives the names of his allies. The meaning of their names helps in a deeper study of these types. Horam (the noise of a multitude) was king of Hebron. Piram (the wild ass) was king of Jarmuth. Japhia (causing brightness) was king of Lachish. Debir (an oracle) was king of Eglon.

No foes are so bitter in their hatred of God as those who once recognised His Name.

By the time the kings combined, the nations of Canaan had shaken off the fear of the Most High. They worshipped the sun and the moon, Baal and Ashtaroth (Judges 2:13). Their iniquity was full, their time was over, and the wrath of God was about to fall on them… The word of the LORD demanding that Israel destroy the nations of Canaan is terrible to consider. Always remember, then, the iniquity of the Amorites. Their day had gone by; they were too wicked to be allowed to live.

In Gibeon there was false self-confidence after blessing. They did not consult God, and so ended up bound to their enemies. They now have to defend the very thing they ought to have destroyed or taken for themselves, and to keep it from being destroyed. They are not beaten. Yet while they conquer others, Gibeon forces them to be strong to their own harm, and to preserve what would be a thorn in their side in weaker times.

When these five kings united to attack Gibeon, Gibeon sent a message to Joshua. They urged him to come and rescue them from these kings (v.8). It was certainly God who was behind all this, for in this way Joshua could defeat five kings at once.

Gibeon becomes an object of attack; but the Lord accomplishes His designs. This is a great and gracious consolation. There is never ground to distrust the Lord, no matter what the circumstances may be. We may have been foolish, hasty, and drawn into a snare, but we are never justified in distrusting Him.

Gibeon was no help to Israel. Instead they caused the remaining kings of Canaan to band together. Those kings wanted revenge on a city that in their eyes had turned traitor. Gibeon, now the servants of Israel, call on their masters for protection. This alliance brings immediate war. Satan resents Gibeon's submission to the word of God and to the people of God. He gathers his forces against them. But this only shows the presence of the great Captain of Israel's armies in greater glory.

Suppose Israel did not go up, and let others cut the Gibeonites to pieces. That would free Israel from the consequences of their failure. But where would the needed humbling be? Would it be upright towards God or man? To go up, on the other hand, would look like a definite allowance of association with the world. Such dilemmas are common with Satan.

Joshua seems to have understood that his difficult situation came from their failure. Adding more failure (by breaking his word) was not the right way to go. Again we see God's mercy after failure when there is an upright heart.

This was the earliest result of peace with Gibeon. Joshua had to help them; they did not help Israel, as people had expected.

Their first step proved faulty, but their second step brought them honour. They saw that peace with the people of God meant conflict with their neighbours on every side. Even so, they did not hesitate to show what they chose. They preferred peace, along with bond-service to Israel, to a return to their old footing with their former friends.

It is not enough to be at Gilgal (Joshua 10:6), but there must also be the going up from Gilgal (verse 7), and the return to Gilgal (v. 15). Circumcision and Gilgal cannot be separated. Circumcision by itself is not enough to keep us from falling. And Gilgal without circumcision would be monasticism, because the natural man can find satisfaction in that.

Notice that they sent to Gilgal, the first camp of Israel. Joshua and the people were at Gilgal, and from Gilgal they went up. At Gilgal they saw the memorials of God's power, and a direct message from Jehovah encouraged them as they went out to war. We are blessed if, in our own spiritual warfare, we go out from Gilgal — the place of self-judgment and of power.

In short, then, we have seen that putting self to death in practice is what answers to Gilgal, just as the judgment of the flesh is what answers to circumcision. So the constant camping at Gilgal means coming back again and again to put self to death before God. Putting self to death would be useless if that judgment had not already taken place in the cross of Christ.

The Gibeonites found Joshua and the men of Israel at the camp at Gilgal (Joshua 9:6) when they came up to set their trap, and we have seen the result. What is so often missing is the practical application of the cross of Christ to every detail of life in the flesh… It is not enough to be at Gilgal (Joshua 10:6). There must also be the going up from Gilgal (verse 7), and the return to Gilgal (v. 15). Circumcision and Gilgal cannot be separated; circumcision by itself is not enough to keep us from falling.

What is Israel to do? Whichever way they turn, there is danger. If they stay at home and let others cut the Gibeonites to pieces, they escape the consequences of their failure — but where is the humbling they need? Would that be honest towards God or towards man? If they go up, on the other hand, it will look like openly accepting a link with the world… The only way out of the difficulty is simple dependence on God, worked out in the school of Gilgal.

Gibeon becomes the target of attack, but Jehovah carries out His purposes. This is a great and gracious comfort. There is never any ground to distrust the Lord, whatever the circumstances may be. We may have been foolish and hasty, and drawn into a trap, but we are never right to distrust Him. When we clear Him of blame — which in such cases must mean taking the fault on ourselves — we gain a moral victory over our own souls. And victory over self is the direct road to victory over Satan.

Jehovah speaks to Joshua (v. 8), Joshua speaks to Jehovah (v. 12), and Jehovah answers him (v. 14). Encouragement, power and victory are the precious fruits of a dependence that keeps our souls in constant dealings with Him. Now the Lord no longer had to act against them, as He did at Ai; He could fight for them (vv. 11-14). And we see them win the most remarkable victory recorded in the word of God.

Satan resents Gibeon's submission to the word of God and to the people of God. He gathers his forces against them — but this only shows the presence of the great Captain of Israel's armies in greater glory.

This word meets the ears of the people of God every time they have to do with the enemy, whether in Egypt (Ex. 14:13), or on the borders of the wilderness (Num. 14:9; Deut. 31:6, 8), or in Canaan under Joshua (Joshua 8:1; Joshua 10:8, 25; Joshua 11:6), or even in the time of ruin that marked the kingdom of Israel (2 Chr. 20:17; Isa. 7:4), and in the period after the exile (Neh. 4:14).

Joshua seems to have understood that his difficult situation was the result of their failure. Adding more failure, by breaking his word, was not the right way to go. Again we see God's mercy after failure when there is an upright heart. He says to Joshua, "Do not fear them, for I have given them into your hands. Not a man of them shall stand before you."

There is never ground to distrust the Lord, no matter what the circumstances may be. We may have been foolish, hasty, and drawn into a snare, but we are never justified in distrusting Him. To justify Him in such a case must mean taking the fault on ourselves. When we do that, we gain a moral victory over our souls. And victory over self is the direct road to victory over Satan.

Jehovah says to Joshua, "Do not fear them, for I have given them into your hands." This is all that conflict means for one who walks in the Spirit before God. There must be conflict, but conflict is only victory. It is the Lord who has delivered the enemy into our hands; none can stand before us.

Israel might have been slow to press the war. God overrules everything, and uses their failure to carry out His purpose. Now, armed with a direct promise, they prepare to meet the confederate kings. "Do not fear them, for I have given them into your hands. Not a man of them shall stand before you." Jehovah says "into your hands," yet the hailstones destroyed more than the sword of Israel. This may not have looked as openly supernatural as the falling of the walls of Jericho. But faith sees the same hand in both.

This judgment of self produces dependence. That dependence shows itself in a blessed exchange with God, one the soul had never tasted before to the same extent. Jehovah speaks to Joshua (v. 8), Joshua speaks to Jehovah (v. 12), and Jehovah answers him (v. 14). Encouragement, power and victory are the precious fruits of that dependence. It keeps our souls in constant dealings with Him.

Encouraged himself by the word of God (v. 8), he can encourage the people (v. 25). Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron and Debir mark the stages of their victory. They take possession of their inheritance, and then "they return to the camp at Gilgal" (v. 43).

Notice that they sent word to Gilgal, the first camp of Israel. Joshua and the people were at Gilgal and from Gilgal they went up. At Gilgal they saw the memorials of God's power, and encouraged by a direct message from the Lord they went out to war. Blessed are we, if in our spiritual warfare we go out from Gilgal (the place of self-judgment and of power).

Israel's safety does not consist in the mere fact of being at Gilgal. The Gibeonites found Joshua and the men of Israel at the camp at Gilgal when they went up to lay the trap, and we have seen the result. What is so often lacking is the practical application of the cross of Christ to all the details of life in the flesh. "Put to death therefore what is earthly in you." It is not enough to be at Gilgal, but there must also be the going up from Gilgal, and the return to Gilgal.

The men of Gibeon send to Joshua at Gilgal saying, "Do not relax your hand from your servants." What is Israel to do? Danger is there, whatever course he takes. Suppose they did not go up, and let others cut the Gibeonites to pieces. That would free them from the consequences of their failure. But where would be the needed humbling? Would it be honest towards God or man? To go up, on the other hand, would look like clearly permitting association with the world. Such dilemmas are common with Satan. How many times he placed them in the pathway of the perfect Man! The only way out of the difficulty is by simple dependence on God, learned in the school of Gilgal.

This peace with the Gibeonites only brought fresh attacks on Israel. But now everything is clear. The Lord says to Joshua, "Do not fear them, for I have given them into your hand." This is all that conflict means for someone who walks in the Spirit before God. There must be conflict, but conflict is only victory. It is the Lord who has delivered the enemy into our hands; none can stand before us.

God Himself was behind all this, for in this way Joshua could defeat five kings at once.

They marched all night from Gilgal and suddenly, unexpectedly, attacked the five kings and their armies. The enemy fled in confusion, for it was the Lord who fought for Israel and great numbers were slaughtered.

This judgment of self produces dependence. That dependence shows itself in blessed communication with God — something the soul had not tasted before to the same extent. The Lord speaks to Joshua, Joshua speaks to the Lord, and the Lord answers him. Encouragement, power and victory are the precious fruits of that dependence. It keeps our souls in constant dealing with Him. Now the Lord was no longer forced to take sides against them as at Ai; He could fight for them.

In chapter 10 we find Israel in a very difficult situation. It came as a direct result of their failure in chapter 9. The king of Jerusalem hears about Gibeon's peace deal with Israel. He forms an alliance with four other kings of the Amorites and attacks the Gibeonites. The Gibeonites in turn send messengers to Joshua saying, "come up to us quickly, and save us, and help us" (v. 6). What should Joshua do? Break his peace deal with the Gibeonites? Or argue that it was void because they had lied?

It was certainly God who was behind all this, for in this way Joshua could defeat five kings at once. Notice that they went up from Gilgal, the place of self-judgment (v.7). And the Lord gave His word to Joshua: He had delivered the enemies into Israel's hand, so that none could stand before them (v.8).

This peace with the Gibeonites only brought fresh attacks on Israel. But now all is plain. Jehovah says to Joshua, "Do not fear them, for I have delivered them into your hand." This is all that conflict means for anyone who walks in the Spirit before God. There must be conflict, but conflict is only victory. It is the Lord who has delivered the enemy into our hands; none can stand before us.

But the camp is the starting point for victory, and after a triumph the way back to true strength is always to Gilgal. It is not there that the enemy attacks us, if we are faithful. Whatever moves our enemies make, the attack will come from our side.

The power of the five kings was broken suddenly and completely. The Lord had said to Joshua, "Do not fear them, for I have delivered them into your hand; not a man of them shall stand before you." So Joshua came upon them without warning. Strong in the Lord and in the power of His might, Israel attacked the enemy, "and the Lord threw them into a panic before Israel." Faith in God gives unquenchable energy to God's people. Faith's victories come when God's people carry out His purposes.

Everything about that day's action is felt to be Jehovah's doing! He uses His people, and in a sense it was gracious of Him to do so. He could have done it all without them, as He did at the Red Sea. But He chose to use His people, in keeping with the way He was working then... it is short-sighted and irreverent folly to miss the honour of being used in the Lord's work of that day — clearing the land of what was an ulcer and a plague spot, not only for that place but for the whole earth. That is what the Canaanites were. If there was to be a people of God at all, what other way was open than sweeping the land clean of the world-polluting Canaanites?

Joshua, remembering the oath of the Lord, hurries out against the Canaanite army. He strikes them with a great slaughter and pursues them along the way of Beth-horon (the "place of wrath"), as far as Azekah ("fencing round") and Makkedah ("bowing the head"). So God defeats His enemies, and they are like cattle in the hands of the slaughterer.

What a glorious day for Israel. The combined forces flee, Joshua wields his sword with might from Jehovah. The "Captain of the host" is with him. And that is not enough. Jehovah Himself appears apart from any human instrument and so completes the victory. The Lord of creation commands and nature obeys. The hailstones strike not Israel, but the fleeing enemy. Each stone has its own special message. It tells Israelite from Canaanite. The sword of Israel and the great stones of Jehovah are both guided by the same mighty and unerring Hand. Once before God stepped in like this for His people; then the hail was mixed with fire (Ex. 9:24). Then the people were slaves; now they are conquerors.

And He shows that God has a store that man knows nothing about, which acts whenever it pleases God. "Have you entered the storehouses of the snow, or have you seen the storehouses of the hail, which I have reserved for the time of trouble, for the day of battle and war?" Look at the case of the Amorites. On the way to Beth-horon they fell by the hailstones that God rained on them.

Jehovah says, "into your hands," yet the hailstones destroyed more than the sword of Israel. This may not have looked as supernatural as the falling of the walls of Jericho. But faith sees the same hand in both. The former event was contrary to the common law of nature. The latter was the power of God using nature beyond its ordinary limit. In each there was a direct intervention of nature's God.

How truly the whole intervention of that day is felt to be Jehovah's doing! He uses His people. In a certain sense it was a gracious thing that He should. He could now, as at the Red Sea, have done everything without them. But He would employ the people of God according to the dispensation... it is short-sighted and irreverent folly to overlook the honour of being used to do the Lord's work of that day.

The sword of Joshua was really the sword of the Lord. The victories of the great Captain of Israel were really the judgment of God. So we see the Lord God Himself directly step in. He casts hailstones down from heaven in the battle of Gibeon... It had been so in earlier days of judgment, for "vengeance belongs to God." God is the Judge... It was the Lord Himself who let out the waters of Noah. It was the Lord Himself who rained fire and brimstone on the cities of Sodom and Gomorrah.

God did not abandon His people. He responded to humiliation and self-judgment. He graciously stepped in and granted a remarkable victory. And He did it in such a way that the glory was all His: "there were more who died because of the hailstones than the sons of Israel killed with the sword."

In the days of Joshua, Jehovah cast down great stones from heaven upon the enemy. In Deborah's time the very stars in their courses fought against Sisera. So will it be in the day to come. His thunderbolts will do fearful damage among the enemies of His people (Joshua 10:11; Judges 5:20). Heaven itself will open, as it were, and pour down destruction upon them.

This judgment of self produces dependence. That dependence shows itself in blessed fellowship with God — fellowship the soul had not tasted before to the same extent. Jehovah speaks to Joshua (v. 8), Joshua speaks to Jehovah (v. 12), and Jehovah answers him (v. 14)… The God of earth and heaven, the God of all creation, can declare in public that Israel is the object of His special favour. Yes — these very people who were beaten before Ai and deceived by Gibeon.

In this act of Joshua we see the dependence, the boldness, and the power of faith… He spoke to Jehovah; here is dependence. Having learned the mind of Jehovah, he speaks with boldness in front of Israel. And God, at the word of a man, stops the sun and the moon in their course. This is the power of faith; that is, God responds to the faith He gives. And one of the most instructive points for us is this. Before Joshua told the sun and moon to stand still, he went first to God. There was prayer and dependence before the power.

But notice the beauty of the truth. It was to Jehovah that Joshua spoke, not to the creature, for Him alone did he honour. How wonderfully free from all creature worship, even when God was about to use creation in such a marvellous way!… It was a memorable day in every way. The unbeliever sneers at it, no doubt, but it is the joy of every believer. I grant you that men of science have their difficulties, as they usually do with what is above them… Let us not try to measure God by difficulties. Let us measure difficulties by God.

The earth stopped turning. Scripture speaks of the sun and moon just as we do, and as Joshua must have done… It is remarkable that he asked not for the stopping of the sun alone, but of sun and moon. That was the necessary effect of something he knew nothing about. Yet he asks for just what God's power, acting in the simplest way, would produce. Untaught by God, Joshua would have said, "Sun, stand still." Taught by God, he asks for sun and moon to do so… Suppose the moon had kept its normal apparent course while the earth stood still. That would have put the moon truly out of its place.

How sad to find people speaking of God as if He must be subject to any of these laws. We are told that with Him "nothing will be impossible." Again, we asked: "Was the ascension of our Lord Jesus Christ not completely against that law of nature called the attraction of gravitation? And will the resurrection and rapture of the saints, when the Lord comes, not be completely against all the laws of natural philosophy?"

These are the attempts of man, by which he tries to explain the supernatural by the natural. The occurrence is a miracle.

When Joshua told the sun to stand still, he was carrying out the purpose of God. God's power is almighty, and both sun and moon obey His command. The idolaters might cry to the sun and the moon for help, and to Baal and Ashtaroth. But Jehovah the Most High would show His people that the powers of heaven are only His servants.

There was no day like it, nor ever after, because the Lord listened to the voice of Joshua. The Lord fought for Israel… This is a prophetic type of the coming day of the Lord.

But the object was not simply a means of defeating the army. It was a public testimony before the world that God stepped in for His people, would answer Joshua, and put honour on him. And the sacred writer says of it: "There has been no day like it before or since, when the LORD heeded the voice of a man, for the LORD fought for Israel."

The earth stopped turning, and Scripture speaks of the sun and moon just as we do, and as Joshua must have done. We know well it is the earth which turns round, and yet we say "the sun rises, sets," and so on. It is remarkable that he asked for both sun and moon to stop, not the sun alone. That is the necessary effect of something he knew nothing about... Untaught by God, Joshua would have said, "Sun, stand still." Taught by God, he asks for sun and moon to do so. That is just what God's power would do, acting in the simplest way.

He knew that judgment was God's work, and he would put it into His hands. He knew that God fought for Israel, and he would put the battle upon Him... He spoke to the heavens, commanding the sun and the moon. Wonderful! The Spirit, recording such a moment, pauses to admire it.

He prayed that the daylight would last, and the night be held back, until he had won what he was chasing the enemy for. He got the answer he sought by the miraculous power of his faith. Looking into the natural means behind this supernatural effect can give no valuable results. Faith speaks its command in the sense Joshua gives the words. God gives His answer in the sense in which He understands them.

How sad to find people speaking of God as if He must be subject to any of these laws. We are told that with Him "nothing will be impossible." Again, we asked, "Was not the ascension of our Lord Jesus Christ entirely contrary to that law of nature called gravity? And when the Lord comes, His people will rise and be caught up. Will that not also be entirely contrary to all the laws of science?" The fact is that if we leave God out of our calculations — God who is all-powerful, all-knowing, and everywhere present — there is no knowing how far into doubt and unbelief we may go.

How can it be emphasized enough for us that it is really the Lord who fights for Israel? All this magnificent display across the face of the heavens, to bring home to us what seems perhaps so simple a truth! So the quotation from the book of Jashar is fittingly a song, and the appeal is to the joyful experience of the "upright" (Jashar). Songs like these are easily remembered: the heart holds on to what it has welcomed this way.

There was no day like it, before or after, because the Lord listened to the voice of Joshua. The Lord fought for Israel. This is a prophetic picture of the coming day of the Lord.

The quotation from the Book of Jasher (the book of the upright) ends at the fifteenth verse. It records two great facts, and both are stated again at the close of the chapter. The first great fact is this — "The LORD fought for Israel," which explains the people's success. The second is this — "And Joshua returned, and all Israel with him, to the camp at Gilgal." This gives the key to Israel's inner state. It shows that the LORD could be with them in His might.

A place west of the Jordan, 'in the east border of Jericho,' where the Israelites camped after crossing the river. Here they set up the twelve memorial stones taken out of the Jordan. Here the Israelites were circumcised. This is a picture of the putting off of the body of the flesh — that is, of separation from the system in which man in the flesh lives. Here the reproach of Egypt was 'rolled away', and that is how the place got the name 'Gilgal'… Gilgal was not only the starting point in taking possession of the land. It was also the place to which Joshua returned again and again: it was the place of strength.

What is the force of Gilgal always coming up again? Why was the camp pitched there and not anywhere else? We might have expected the camp to be pushed forward. Israel had won their victories, so why do they always take the trouble of going back to that point?… The reason is most important. The old man has been judged in the cross. Because that is settled, we are always to rest on it, and always to dwell on what has been done there.

What is so often lacking is the practical application of the cross of Christ to all the details of life in the flesh. It is not enough to be at Gilgal (Joshua 10:6). There must also be the going up from Gilgal (verse 7), and the return to Gilgal (v. 15). Circumcision and Gilgal cannot be separated. Circumcision on its own is not enough to keep us from falling. And Gilgal without circumcision would be no more than a life of religious self-denial, for the natural man can find satisfaction in it.

And when is a better time to call this to mind, when is a better time to go back to Gilgal, than after the victory? Victory may puff up. It is hard to handle a day of praise with modesty. It is harder to use a victory than to gain it, as people have said… They laid the honours they had won on the altar of God, or at the feet of the Lord. They remembered their circumcision and renounced themselves. They were now an army of circumcised conquerors. Their victory was His.

Putting self to death would be useless unless the judgment had taken place in the cross of Christ… Take the man who does not have Christ crucified as the expression of his own total ruin, his judgment, and his means of deliverance by grace. He always thinks himself so much the better for his efforts in this way. Sometimes there is no more subtle trap than a man confessing a fault. He seems greater in his own eyes after he has done so than before. He claims a certain credit of lowliness for himself because he has owned himself wrong.

The kings of the five cities were clearly not at the front of the battle. They were directing the fighting from a distance. They escaped together to a cave where they expected to stay hidden (v.16). But someone saw them and told Joshua. He ordered his men to roll large stones over the mouth of the cave and to keep guards there (vs.17-18).

The five kings fled and hid themselves in a cave. Joshua kept them there as prisoners while the judgment of the Lord overtook their armies. The victory over the multitudes of Canaan was not to be used in a half-and-half way. Success should only be the reason for fresh effort. In their energy for the Lord, Israel chased them and killed them until not one enemy was left.

We have to see that the victory that the Lord has gained is followed up, and that the foe is not merely in retreat, but in rout. Many a victory has been lost by slackness of pursuit. The enemy must be pursued to his stronghold; and after all may escape.

It is a great thing to know enough to call Satan by his name. It is a great thing to face him knowing exactly who we are fighting. It is a great thing to draw him out of the dark cave where he has taken shelter, and then, in the light of day, to convict him and put him under the doom that awaits him.

But the kings are in the caves of Makkedah. Now they are brought out, and judgment falls on them. Our spiritual enemies cannot be killed yet. This is only faith looking ahead, a picture like the one we saw at Jericho. Faith can pass its sentence on them, because it sees in advance the sentence God will pass. So it brands them with their shame.

Verse 28 adds that "on that day" — the long day we have read about — Joshua took the city of Makkedah and destroyed its king and its people. The name Makkedah means "bowing the head." The five proud kings were forced to bow their heads there. But from Israel's side, when she took the city, is this not a picture of learning to bow our own heads willingly to the great God of creation?

We only have to read God's word in the Book of Revelation to know that judgments more terrible and more wonderful are still to fall on this earth. There we learn that the Jews have turned their backs on the Christ of God, and that those in the Christian world who claim His name are already doing the same. In the coming day of the Lord they will be forced to drink the Lord's cup of trembling, just like these Amorites of old. And when the great day of His wrath has come, who will be able to stand?

The kings of the five cities were clearly not at the front of the battle. They were directing operations from a distance. They escaped together to a cave where they expected to stay hidden (v.16). But someone had seen them, and the news reached Joshua. He ordered his men to roll large stones to the mouth of the cave and to keep men on guard (vs.17-18).

The five kings fled and hid themselves in a cave, where Joshua kept them prisoners, while the judgment of the Lord overtook their armies. The victory over the huge numbers of Canaan was not to be used in a half-hearted way. Success should only be the reason for fresh effort. In their energy for the Lord, Israel chased and killed until no enemy was left. This is the spirit of true Christian warfare. The ground already won becomes the starting line for the next advance. Every success, seen rightly, is only a spur to further conquest.

But the kings are in the caves of Makkedah. Now they are brought out, and judgment falls on them. Our spiritual enemies cannot be killed yet. This is only faith running ahead of the event, a picture like the one we saw at Jericho. Faith can pass its own sentence on them, seeing in advance the sentence God will pass, and so marking them with the shame that is theirs.

Verse 28 adds that "on that day" (the long day we have read about) Joshua took the city of Makkedah and completely destroyed its king and its people. The name Makkedah means "bowing the head." The five proud kings were forced to bow their heads there. But from Israel's side, when she took the city, does this not point to the truth of bowing our own heads willingly to the great God of creation?

When the stones were rolled away the kings were still there. Though they were alive, they could not free themselves. In contrast, the Lord Jesus had died, and His body was put in a cave with a stone rolled over its mouth and soldiers guarding it. But when the stone was rolled away, His body was not there!

"These kings," these chiefs, these rulers had to bow to Israel. While Joshua fixed this fact in Israel's mind, he repeated the great call that had been the driving force of their energy: "Do not be afraid or dismayed; be strong and courageous. For thus the LORD will do to all your enemies against whom you fight." There is a real lesson here for the Christian soldier. In his victories he finds only the confirmation of the sure promises his God made at the start of the campaign. He also finds in them the anticipation of that final conquest of Satan which is near at hand, for "the God of peace will soon crush Satan under your feet." (Rom. 16:20.)

Clearly the kings of the five cities were not at the front of the battle. They were directing operations from a distance. They escaped together to a cave where they expected to stay hidden (v.16). But someone saw them and told Joshua. He ordered his men to roll large stones to the mouth of the cave and to keep men on guard (vs.17-18).

We have to follow up the victory the Lord has gained. The enemy must not be simply in retreat, but in full flight. Slack pursuit has lost many a victory. We must chase the enemy to his stronghold — and even then he may escape.

The five kings fled and hid in a cave. Joshua kept them prisoners there, while the Lord's judgment caught up with their armies. Israel was not to use the victory over the crowds of Canaan in a half-hearted way. Success should only be the reason for fresh effort. In their energy for the Lord, Israel chased and killed until not one enemy was left. That is the spirit of true Christian warfare. It makes the ground already won the starting line for the next advance. Every success, seen rightly, is only a spur to further conquest.

But the kings are in the caves of Makkedah. Now they are brought out, and judgment falls on them. Our spiritual enemies cannot be killed yet. This is only faith looking ahead — the same picture we saw at Jericho. Faith can pass its own judgment on them. It sees in advance the judgment God will pass, and so brands them with the shame that is theirs.

It is a great thing to know enough to call Satan Satan. It is a great thing to meet him sure of who we are fighting. It is a great thing to draw him out of the dark cave where he may have taken refuge, and in the light of day to convict him and put him under the doom that awaits him.

When the stones were rolled away the kings were still there. They were alive, but they could not set themselves free. By contrast, the Lord Jesus had died, and His body was put in a cave with a stone rolled over its mouth and soldiers guarding it. But when the stone was rolled away, His body was not there!

"Do not fear them, for I have given them into your hand; not a man of them shall stand before you," the Lord had said to Joshua, who therefore came upon them suddenly. Strong in the Lord and in the power of His might, Israel attacked the enemy, "and the Lord threw them into a panic before Israel." Faith in God gives unquenchable energy to God's people, and faith's victories are the result of God's people carrying out His purposes.

The five kings fled and hid themselves in a cave, where Joshua kept them prisoners, while the judgment of the Lord overtook their armies. Israel was not to make only half use of the victory over the crowds of Canaan. Success should be the occasion of fresh effort. In their energy for the Lord, Israel pursued and killed until not a foe remained. Such is the spirit of true Christian warfare: it takes the present advantage as the starting line for the next advance. Every success, rightly understood, is only a spur to further conquest.

We have to follow up the victory the Lord has gained, and leave the foe not merely in retreat, but in rout. Slack pursuit has lost many a victory. We must chase the enemy to his stronghold; and even then he may escape.

Israel's conquest was so fast that they had no time to hunt out every hiding place. The men who had fled came back. They resettled old Hebron and rebuilt its defences, so Israel had to take the city a second time. And in Christian warfare victory must be thorough. It is not enough to disperse and scatter foes: the stronghold must be utterly destroyed. Spiritual foes, if baffled or even defeated, are not easily wiped out. We must hunt out their hiding places, or the enemy recovers his strength and comes back to the war with fresh energy.

Joshua left these few behind while Israel went on chasing their enemies and destroying them before they could enter their cities. So the extra long day allowed a sweeping victory, and only a few escaped to find refuge in fortified cities (v.20). Five of those cities, however, now had no king.

But the kings are in the caves of Makkedah. Now they are brought out, and judgment falls on them. Our spiritual foes cannot be killed as yet; and this is only the anticipation of faith... Faith can pass its judgment upon them, foreseeing the divine judgment that is to come.

From this time nothing stops Israel's victorious progress (v. 19); they must strike the enemies until none remain. The five kings are taken and hung on five trees... God's word had encouraged Joshua himself (v. 8), so he can encourage the people (v. 25). They take possession of their inheritance, and then "they returned to the camp at Gilgal."

These few were left while Israel continued to pursue their enemies and destroy them before they could enter their cities. So the extra long day served to enable a sweeping victory, with only a few escaping to seek refuge in fortified cities (v.20).

How clearly that day's intervention is felt to be Jehovah's own doing! He uses His people, and in a certain sense it was gracious of Him to do so. He could have done it all without them, as He did at the Red Sea. But He chose to use the people of God in the way that fitted that age. Thank God, we have a better calling than this, a heavenly one. Still, in its own place, it is short-sighted and irreverent folly to overlook the honour of being used in the Lord's work of that day. That work was clearing the land of what was an open sore and a plague spot, not only for that place, but for the whole earth. And that is what the Canaanites were.

When we weigh the terrible command of Jehovah that Israel destroy the nations of Canaan, we must always remember the wickedness of the Amorites. Their day had gone by. They were too wicked to be allowed to live.

Israel was not to use the victory over the crowds of Canaan in a half-hearted way. Success should be only the occasion for fresh effort. In their energy for the Lord, Israel chased and killed until not one enemy was left. This is the spirit of true Christian warfare. Today's gain becomes the starting line for the next advance. Every success, rightly seen, is only a spur to further conquest.

Israel's conquest moved so fast that they had no time to hunt out every hiding place of the men who fled. So those men came back, filled old Hebron again, rebuilt its defences, and it had to be taken a second time. In Christian warfare, victory must be thorough. It is not enough to scatter enemies. The stronghold itself must be destroyed. Spiritual enemies are not easily wiped out, even when they are blocked or beaten. Their hiding places must be hunted out. If not, the enemy gets his strength back and returns to the war with fresh energy. No sitting still and no rest is allowed in this fight. Spiritual energy and watchfulness must never stop, or the same wars will have to be fought over and over again.

Joshua defeated all his enemies, because Jehovah, the God of Israel, fought for Israel. This time they were faithful; they made no peace. What business had the Canaanites in Jehovah's land? ... But after the victory, Israel returned to the camp at Gilgal ... whatever our victories and our conquests may be, we must always return to the place that suits us before God, where self is wiped out ... There is a time to act and a time to be still, waiting on God so that we may be fit to act. Activity, the power that goes with us, success — everything tends to draw us away from God.

Jehovah says to Joshua, "Do not fear them, for I have given them into your hands." This is all that conflict means for one who walks in the Spirit before God. There must be conflict, but conflict is only victory. It is the Lord who has delivered the enemy into our hands; none can stand before us.

The Lord of creation commands and nature obeys. The hailstones strike the fleeing enemy, not Israel. Each stone carries its own special message and marks a difference between Israelite and Canaanite. The sword of Israel and the great stones of Jehovah are both guided by the same mighty and unerring Hand.

After the people had returned safe and sound — in peace — to Makkedah, their temporary camp, Joshua had the five kings brought out. He told the captains of the men of war who went with him to put their feet on the necks of these kings. In this way he showed as strongly as possible that the power of Canaan was now under the Lord's army. While Joshua fixed this fact in Israel's mind, he repeated the great exhortation that had been the driving force behind their energy: "Do not be afraid or dismayed; be strong and courageous. For thus the LORD will do to all your enemies against whom you fight." A real lesson for the Christian soldier lies here. In his victories he finds the sure promises confirmed that his God made at the start of the campaign. He also finds a foretaste of that final conquest of Satan which is near at hand, for "the God of peace will soon crush Satan under your feet."

The first is Makkedah, which means "bowing the head." There we have seen the five kings forced to bow those proud Amorite heads. Only divine power could humble them. As a place where Israelites live, the name has a better meaning: the thing itself is a choice blessing, and it leads on to many others. How good it is when the stiff neck first gives way, and man the rebel is subdued into loyalty! when God becomes God indeed, and man too, as he humbles himself, rises from the level of the beast to real manhood.

When the Lord does His work, He does it in a way worthy of Himself. When Israel came out of Egypt, they did not come out like people ashamed of themselves. They came out armed, with full hands. They came out as the host of God should. Not a dog dared to move his tongue against them, nor was there one weak person among their tribes.

There is "no difference" among men in the matter of guilt. There is "no difference" in the giving out of God's saving grace. But there is a difference, deep and eternal, between God's saved ones and all others. As light from darkness, day from night, and life from death, so you can tell the saved apart from all who are unsaved. Today Christ is the dividing line between those who are rushing to eternal doom and those on whom no judgment can ever fall.

The campaign over, Joshua and all Israel returned to the camp at Gilgal. And Gilgal must always be our camp; there is no other. We must return there after our victories. Makkedah may serve to witness the destruction of the power of the enemy. But Gilgal witnesses the judgment of self — the power of the cross of Christ on what we are.

The kings of the five cities were clearly not at the front of the battle. They were directing it from a distance. They escaped together to a cave where they expected to stay hidden. But someone saw them and told Joshua. He ordered his men to roll large stones over the mouth of the cave and to keep guards there.

When the stones came away, the kings were still there. They were alive, but they could not free themselves. The Lord Jesus is the opposite. He had died, and His body lay in a cave with a stone rolled over the mouth and soldiers guarding it. But when the stone came away, His body was not there!

But the kings are in the caves of Makkedah. Now they are brought out, and judgment falls on them. Our spiritual enemies cannot be killed yet. This is faith looking ahead, a picture like the one we saw at Jericho. Faith can pass its judgment on them now, seeing in advance the judgment God will pass, and so marking them with their shame.

It is a great thing to know enough to call Satan Satan. It is a great thing to face him knowing exactly who we are fighting. It is a great thing to drag him out of the dark cave where he has taken shelter, and, in broad daylight, to convict him and put him under the doom that awaits him.

In Joshua 10 we learn that an unbending enemy of God's purpose and people had settled himself in the city. This king, Adoni-zedec, became the leader of an alliance of kings, the sworn enemies of anyone who was not an enemy of God's people... And just as Joshua made the captains of his army put their feet on the necks of Adoni-zedec and his allies, so the Lord will give His saints complete victory over Antichrist and all their enemies. He will lead them, as the true Joshua, into the rest that remains for the people of God.

Joshua kept the five kings prisoners in the cave while the judgment of Jehovah overtook their armies. The victory over the crowds of Canaan was not to be used in a half-hearted way. Success should only be the occasion for fresh effort... This is the spirit of true Christian warfare. The ground already won becomes the base line for the next advance, and every success, rightly seen, is a spur to further conquest.

He did not play down the strength of the enemy before the men of Israel. He said to them, "Come near; put your feet on the necks of these kings"... At the same time he fully realized both the power of the world and the strength of Jehovah. Two things suit us when we fight the enemy: fear and trembling about ourselves, and full assurance about God, which leaves no room for alarm, for we know that Satan and the world are beaten enemies.

After the people had returned safe and sound — in peace — to Makkedah, their temporary camp, Joshua ordered the five kings to be brought out. He told the captains of the men of war who went with him to put their feet on the necks of these kings. In the clearest possible way he showed that the Lord's army had conquered the power of Canaan. "These kings," these chiefs, these rulers had to bow to Israel.

The stiff-necked, proud kings of the world must have their stubborn pride humbled before the God of heaven and earth… The kings were then put to death and hanged on five trees until evening. Let us remember these were leaders in satanic worship, and when the day of God's judgment comes there will be no sparing those who have sold themselves to Satan.

Are they to walk across the ruins of Jericho's threatening walls, and plant their feet on the necks of the kings of Canaan? It is because of redemption.

How clearly everything that happened that day is felt to be Jehovah's doing! He uses His people, and in a certain sense it was gracious of Him to do so. He could have done it all without them, as He did at the Red Sea. But He chose to employ the people of God, in keeping with the way He was working at that time.

He did not make the enemy's strength look small to the men of Israel. He said to them: "Come near; put your feet on the necks of these kings." Then he added: "Do not be afraid or dismayed; be strong and courageous." He spoke like this because he saw at the same time both the power of the world and the strength of Jehovah. Two things are fitting for us when we fight the enemy: fear and trembling about ourselves, and full assurance about God. That assurance leaves no room for alarm, because we know that Satan and the world are defeated foes.

Joshua made the captains of his army put their feet on the necks of Adoni-zedek and his allies. In the same way the Lord will give His saints complete victory over Antichrist and all their enemies. He will lead them, as the true Joshua, into the rest that remains for the people of God.

There is an important lesson here for the Christian soldier. His victories only confirm the sure promises of his God, made at the start of the campaign. They also point ahead to that final conquest of Satan, which is near at hand, for "the God of peace will soon crush Satan under your feet." (Rom. 16:20)

The people came back safe and sound — in peace — to Makkedah, their temporary camp. Joshua then ordered the five kings brought out. He told the captains of the men of war who went with him to put their feet on the necks of these kings. In this way he showed as strongly as he could that the Lord's army had subdued the power of Canaan... A significant lesson for the Christian soldier lies here. In his victories he finds the confirmation of God's sure promises, made at the start of the campaign. He also finds in them a foretaste of that final conquest of Satan, which is near at hand: "The God of peace will soon crush Satan under your feet." (Rom. 16:20.)

When his men brought the five kings out, Joshua told the captains of Israel's army to put their feet on the necks of these kings (v.24). The kings of the world are stiff-necked and proud. Their stubborn pride must be brought down to humiliation before the God of heaven and earth. So Joshua told his men not to fear, but to be strong and courageous. In the same way the Lord would bring down all the pride of their enemies before them (v.25). The kings were then put to death and hanged on five trees until evening. Remember that these men were leaders in satanic worship. When the day of God's judgment comes, God will spare no one who has sold himself to Satan.

He did not make the enemy's strength look small in the eyes of the men of Israel. He told them to come near and put their feet on the necks of these kings. Then he added, "Do not be afraid or dismayed; be strong and courageous." He grasped the power of the world and the strength of the Lord at the same time. Two things suit us when we fight the enemy: fear and trembling about ourselves, and full assurance about God, which shuts out all alarm. We know that Satan and the world are defeated foes.

God's word encouraged Joshua himself (v. 8), so he can encourage the people (v. 25). Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron and Debir are their stages of victory. They take possession of their inheritance.

This king, Adoni-zedec, became the leader of a group of allied kings. They were sworn enemies of anyone who was not an enemy of God's people... Joshua made the captains of his army put their feet on the necks of Adoni-zedec and his allies. In the same way the Lord will give His saints complete victory over Antichrist and all their enemies. As the true Joshua, He will lead them into the rest that remains for the people of God.

The people had returned safe and sound — in peace — to Makkedah, their temporary camp. Joshua then ordered the five kings to be brought out. He told the captains of the men of war who went with him to put their feet on the necks of these kings. In this way he expressed as strongly as possible that the power of Canaan was now subject to the Lord's army.

The kings were then put to death and hanged on five trees until evening. Let us remember these were leaders in satanic worship. When the day of God's judgment comes, there will be no sparing those who have sold themselves to Satan.

When a crime brought the death penalty, only certain crimes called for hanging the body. Hanging showed that the person was dying under the curse of God. It was intended as a public disgrace and a warning to others. But that disgrace was not to be continued beyond the day of hanging. Galatians 3:13 shows that this applies mainly to the Lord Jesus. At Calvary He was made a curse for us, and He bore the most dreadful disgrace for our sakes. But this awful course was confined to that one day. When His great work of atonement was finished, those who loved Him took the body of the Lord Jesus and laid it in a grave.

The five kings are taken and hung on five trees. Joshua sees his way in this more clearly because of an earlier page in his history, learned in the presence of God. Joshua has got into the way which suits God's holiness. Encouraged himself by the word of God, he can encourage the people.

Joshua defeated all his enemies, because Jehovah, the God of Israel, fought for Israel. This time they were faithful, they made no peace. What had Canaanites to do in Jehovah's land? Has Satan any right to the land of promise? This is the light in which Joshua always beholds the land of Canaan.

But the kings are in the caves of Makkedah. Now they are brought out and judgment executed upon them. Our spiritual foes cannot be killed yet. This is only the anticipation of faith — a picture like the one we saw at Jericho. Faith can pass its own judgment on them. It sees ahead to God's judgment that is coming, and so brands them with their shame. It is a great thing to know enough to call Satan Satan. It is a great thing to meet him knowing for sure whom we are fighting. It is a great thing to draw him out of the dark cave where he may have hidden, and, in the light of day, to convict him and put him under the doom that awaits him.

There is a significant lesson here for the Christian soldier. In his victories he finds only the confirmation of the sure promises his God made at the start of the campaign. He also finds the anticipation of that final conquest of Satan which is near at hand, for "the God of peace will soon crush Satan under your feet" (Romans 16:20).

The five kings are taken and hung on five trees. Joshua sees his way to this more clearly, from an earlier page in his history learnt in the presence of God. Joshua has got into the way that suits God's holiness (vv. 26, 27).

Death by hanging on a tree carries not only shame, dishonour and disgrace. It carries a curse too, as Deuteronomy 21:23 says: "a hanged man is cursed by God." Joshua followed these divine instructions from Deuteronomy 21. He killed the five kings of the Amorites, who had hidden in a cave at Makkedah, and hanged them on five trees.

"His body shall not remain all night on the tree, but you shall bury him the same day... You shall not defile your land that the LORD your God is giving you for an inheritance." This may not call for lengthy remark, but it surely calls for solemn reflection and deep thankfulness at God's grace. Man heaped the deepest shame and suffering on Jesus, and God turns it into the purposes of redeeming love. For who does not know that Jesus took this place of the curse on the cross, to bear our judgment in the sight of God? He too knew what it was to be hanged on a tree — knew what it was to be made a curse for us.

The kings were then put to death and hanged on five trees until evening. Let us remember these were leaders in satanic worship. When the day of God's judgment comes, there will be no sparing those who have sold themselves to Satan. The sun went down at last on that long day. They took the bodies from the trees and returned them to the cave, and large stones again covered it permanently (v.27).

But the kings are in the caves of Makkedah. Now they are brought out and judgment is carried out on them. Our spiritual foes cannot be killed yet. This is only the anticipation of faith: a picture like the one we saw at Jericho. Faith can pass its judgment on them, foreseeing the divine judgment that will come, and so branding them with their infamy.

It is a great thing to know enough to call Satan Satan. It is a great thing to meet him sure of who we are contending with, to draw him out of the darkness of the cave where he may have taken refuge, and, in the light of day, to convict him and put him under the doom that awaits him.

This time they were faithful, they made no peace. What had Canaanites to do in Jehovah's land? Has Satan any right to the land of promise? This is the light in which Joshua always sees the land of Canaan (Joshua 10:27).

Verse 28 now adds that "on that day" (the long day we have read about) Joshua took the city of Makkedah and completely destroyed its king and its people. The name Makkedah means "bowing the head." The five proud kings had been forced to bow their heads there. And from Israel's side, when she took the city, does this not picture learning to bow our own heads willingly to the great God of creation?

This is a day of judgment on these nations, just as the day of Noah was on the world before the flood, the day of Lot on the cities of the plain, and the day of Moses on the land of Egypt. Joshua's sword, as we have already said, is the sword of a judge, not of a conqueror. Giving the children of Abraham their inheritance may look like the main reason for this great action. But the real ground is that the sin of the Amorites was now full. The sword of conquest for Israel is the sword of judgment on the Canaanites. The Lord's people had to wait for that nation's sin to ripen, and for the Lord's judgment, before they could receive their inheritance (see Genesis 15:16).

He uses His people, and in a sense it was gracious of Him to do so. He could have done it all without them now, as He did at the Red Sea... It is short-sighted and irreverent folly to miss the honour of being used in the Lord's work of that day. The work was clearing the land of an ulcer and a plague spot — not only for that place, but for the whole earth. And that is what the Canaanites were.

The victory over the multitudes of Canaan was not to be used in a half-hearted way. Success should only be the reason for fresh effort. In their zeal for the Lord, Israel chased and struck down the enemy until not one was left. This is the spirit of true Christian warfare. The ground you already hold becomes the starting line for the next advance. Seen rightly, every success is only a spur to further conquest.

In Christian warfare victory must be thorough. It is not enough to break up and scatter your enemies. The stronghold itself must be destroyed. Spiritual enemies are not easily wiped out, even when they are checked or beaten. You must search out their hiding places. If you do not, the enemy regains his strength and comes back to the war with new energy.

But Israel did not fight in their own strength, and it was not their own right hand that saved them. If they or their enemies had imagined otherwise, the meaning of their victories would have been completely lost and turned into glory for man... How important it is that Israel's victories be seen not as their own, but as God's!

The sword had finished its work of destruction, just as the Lord had commanded. Seen spiritually, faithfulness will lead the believer to spare nothing that comes from man. It can have no part in the land of promise.

Seen as a picture, the Canaanites stand for the agents of Satan, the spiritual wickedness in heavenly places — the rulers of the darkness of this world whom we are called to wrestle with now. With such enemies there can be, and there ought to be, no terms, no compromise, and no pause in the fight at any time or in any circumstances.

Israel was not to use the victory over the multitudes of Canaan in a half-and-half way. Success should only be the occasion for fresh effort. In their energy for the Lord, Israel pursued and killed until not one enemy remained. That is the spirit of true Christian warfare. It makes the present advantage the base line for advancing to further victory. Every success, seen for what it is, is only a spur to further conquest.

The meaning of Makkedah is "bowing the head." The five proud kings had been forced to bow their heads there. When Israel took the city, is this not a picture of the same truth learned from her side — willingly bowing our heads to the great God of creation?

These following victories of Joshua evidently began the day after the long day. The second city he conquers is Libnah, meaning "whiteness." False religion boasts of a claim to purity. But it is all on the surface, like whitewashed graves (Matthew 23:27), with the corruption of death underneath. True purity involves separation from evil, with no contamination allowed. So, in picture, we conquer the city of Libnah by learning well the truth of sanctification to God, and therefore separation from all that is against Him… Yet let us notice that none of these cities were destroyed, as Jericho was, but captured.

The second city is Libnah, "whiteness." Read spiritually, and in line with its place in the order, we may take it as "separation from evil."… In the groups people join for charitable, moral and even religious purposes, how many allow themselves the greatest licence imaginable! On public platforms the friends and the enemies of Christ often stand side by side… Libnah has, in fact, few citizens in the Israel of today.

Here is another lesson. The Lord leads Joshua. When his enemies attack, he does not turn aside to chase them, and nothing stops him following the course the Lord Himself sets before him in his conquests. He takes the cities that lie on the road the Lord leads him along.

From this point nothing stops Israel's victorious progress (v. 19). They must strike the enemies till none are left… The word of God has encouraged Joshua himself (v. 8), so he can encourage the people (v. 25). Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron, Debir are their victorious stages. They take possession of their inheritance, and then "they return to the camp to Gilgal" (v. 43).

From this point on nothing stops Israel's victorious progress (v. 19). They must strike the enemies until none remain. The five kings are taken and hung on five trees... Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron, Debir are their stages of victory. They take possession of their inheritance, and then "they returned to the camp at Gilgal" (v. 43).

Israel was not to use the victory over the multitudes of Canaan in a half-hearted way. Success should only be the occasion for fresh effort. In their energy for the Lord, Israel pursued and killed until not one enemy remained. Such is the spirit of true Christian warfare. The present advantage becomes the base line for advance to further victory. Every success, properly understood, is only a spur to further conquest.

Another lesson here is this. Led by the Lord, Joshua does not let the attack of his enemies turn him aside to chase them. Nor does it stop him following the course which the Lord Himself sets before him in his conquests. He takes the cities which are on the road the Lord leads him.

An Amorite city in the lowlands of Judah. Its king was one of the four the king of Jerusalem called on to join him in attacking Gibeon, which had made peace with the Israelites. But the Amorites were struck down, and Joshua took Lachish after a siege of two days. It was a fortified city on the route running from north to south.

Lachish is again a difficult word. Gesenius, from the Arabic, takes the meaning "obstinate," referring to how hard it was to assault. Young makes it similar to Jarmuth — "height"... In Hebrew we can only find a meaning, it seems, by dividing it. Lach-ish may then mean "walk (as) men." In fact Lachish held out against Joshua longer than most cities of the land, though not long. It fell on the second day.

From Libnah they passed on to Lachish, whose name we have noted as meaning "walk as men." Its army had already lost the battle. Now the inhabitants are killed and Israel captures the city (v. 32). A true walk as men who honour God can only belong to those who are born again.

The kings conquered and killed, city after city fell fast as "the LORD gave them" into Israel's hands. So the whole of the south country — hills, valleys and springs — became their possession. "And Joshua captured all these kings and their land at one time, because the LORD God of Israel fought for Israel." It was a very great conquest "at one time." Thinking it over can only stir soldiers of Christ to faith and zeal, and move them to act in simple obedience to the Lord.

The kings were conquered and killed. City after city fell quickly as "the Lord delivered them" into Israel's hands. So the whole of the south country — hills, valleys and springs — became their possession. "And Joshua captured all these kings and their land at one time, because the LORD, the God of Israel, fought for Israel." It was a very great conquest "at one time." Thinking about it can only stir soldiers of Christ to faith and zeal, and to act in simple obedience to the Lord.

He uses His people, and in a certain sense it was gracious of Him to do so. He could now, as at the Red Sea, have done everything without them. But He chose to employ the people of God... it is short-sighted and irreverent folly to miss the honour of sharing the Lord's work at that time.

Lachish is again a difficult word. Gesenius, from the Arabic, takes the meaning to be "obstinate," because the city could not be stormed... In Hebrew we can only find a meaning, it seems, by dividing it. Lach-ish may then mean "walk (as) men." In fact Lachish stood against Joshua longer than most cities of the land, though not long. Joshua took it on the second day.

An Amorite city in the lowlands of Judah. The king of Jerusalem called on its king, as one of four, to join him in attacking Gibeon. Gibeon had made peace with the Israelites. But the Amorites were defeated, and Joshua took Lachish after a siege of two days. It was a fortified city on the route running from north to south.

Do not look at the captured cities simply as strongholds of the enemy. They belong to Israel by the gift of God. Many of them appear later in Israel's history, so what they mean for us matters all the more... The account here gives no details of the assault. It records nothing except the destruction of the inhabitants. The names of the captured cities seem to be the only significant thing.

The third city is Lachish, which we have already seen under its Canaanite king, but which we now have to see as a possession of Israel... it is a city of the land beyond the Jordan, the heavenly country. "Walk as men" is the meaning of "Lachish." How else, then, can we read it except as "walk as in the risen Man — not as of the world, but as heavenly, as Christ is"?

From Libnah they passed to Lachish. We have noted that its name means "walk as men". Its army had already lost the battle. Now the inhabitants are killed and Israel captures the city (v.32). A true walk as men who honour God can only belong to those who are born again.

From this time nothing stops Israel's victorious progress (v. 19). They must strike the enemies until none remain... Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron, Debir are their victorious stages. They take possession of their inheritance, and then "they return to the camp to Gilgal." (v. 43)

This fourth place in the series does not continue the order of progression we have had so far. It is distinct and peculiar. Horam king of Gezer comes up to assist Lachish, and is smitten — he and his people; but there is no taking of his city at this time.

Another lesson here is this. The Lord leads Joshua, so the attack of his enemies does not turn him aside to chase them. Nor does it stop him from keeping to the course the Lord Himself sets before him in his conquests. He takes the cities which are on the road the Lord leads him.

Gezer means "isolated" or "cut off," and Horam means "swollen." So Horam speaks of the swollen pride that glories in its independence. Scripture does not say that Joshua took the city itself, for God is not looking for a place of isolation for any of His saints. But Joshua did destroy Horam and his people. Gezer appears to be one of the cities that Israel never took over. It shows that cases of independent isolation were still found in Israel after they had subdued their enemies. The same has sadly been true of the Church of God in her history.

May this not speak of the pride of man's nature? It holds on to its independence and refuses the judgment passed on the first Adam, even though accepting that judgment would mean exaltation in the Second. This is certainly no imaginary enemy of Joshua, or of Israel in our own day at least. Lachish, the "walk as men," is still fought for hard on behalf of the Canaanites, ignoring God's true Man, in whom all believers have a common place.

But Ephraim does not escape the common failure. Gezer is known as a place where the Canaanites were allowed to stay, though they became servants. Sins are too often spared because they are useful; and among Ephraimites as much as anyone. And because a gracious God still blesses, we think He cares very little. Yet a day of reckoning comes at last.

Scripture distinguishes. The men of Judah could not drive out all; the men of Ephraim did not — and these last turned their slackness into a source of gain.

He receives Gezer from Pharaoh, who had wiped out the Canaanites living in that city and given it to his daughter, the king's wife. So the order to destroy the Canaanites is carried out without trouble for this reign of peace. Their city rightfully belonged to Israel. The people's weakness had spared all these Canaanites long ago. Now they are brought into subjection.

Another instruction here is that the Lord leads Joshua. The attack of his enemies does not turn him aside to follow them. It does not keep him from the course which the Lord Himself sets before him in his conquests. He takes the cities which are on the road the Lord leads him along.

And now the strongholds yield, one by one. Six cities stand out here. Exactly in the middle of them we find the attack and destruction of the king of Gezer.

The cities taken are not to be looked at simply as strongholds of the enemy. They belong to Israel by the gift of God. Many of them appear later in Israel's history, so what they mean for us matters all the more. Their meanings too will be good at their core. We see this in Hebron, which keeps that name throughout, although to the Canaanites it was Kirjath-arba. Indeed, in general, the Canaanite owners count for little, except as a hindrance to the true heirs.

Next, Joshua fought against Eglon (v.34) and took the city, destroying its inhabitants. We have seen that Eglon, meaning "round, as a wheel," signifies God's government, which involves the field of prophecy. Israel therefore took possession of this. Only faith in the Lord Jesus can hold, understand and value prophecy as it should be.

The wheel of destiny finds its place in the chariot of God's providence when Israel subdues Eglon. The humbling effect of man's changing circumstances then gives us profitable exercise. It is no longer a hopeless, impenetrable mystery.

It is well known that not a few have found a difficulty in these extreme measures of Joshua, as expressing Jehovah's will. The exterminating severity with which the work was pursued in the land of Canaan shocks them. But they forget, or do not know, what these Canaanites were. They were the most daring enemies against God, and the most openly depraved and shameless people on earth... God meant the descendants of Abraham to be His people in the land. How then could He tolerate there the very people whose moral evil and idolatry would infect Israel most? I repeat, they might have fled elsewhere if they did not repent of their wickedness. God had said plainly, long before, that He meant to bring His people to Canaan... The cup of their wickedness was full when His dealings with Israel were ripe enough for bringing His people in.

From this time nothing stops Israel's victorious progress (v. 19). They must strike the enemies until none remain... Their victorious stages are Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron and Debir. They take possession of their inheritance, and then "they return to the camp at Gilgal." (v. 43)

Gilgal was the place of circumcision. It was the starting point for the army of Jehovah before they had won a single victory. It was also the gathering place after victory (Joshua 10:15), and again the starting point for fresh conquests. The judgment of the flesh stood fixed. The people had to keep applying it to themselves. Otherwise the flesh would work to regain what it had lost, and one victory would never lead to a second.

From this time nothing stops Israel's victorious progress (v. 19); they must strike the enemies till none remain. Joshua takes the five kings and hangs them on five trees. He sees his way to this more clearly, from an earlier page in his history that he learnt in God's presence. Joshua has got into the way which suits God's holiness (vv. 26, 27). Encouraged himself by the word of God (v. 8), he can encourage the people (v. 25). Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron and Debir are their victorious stages. They take possession of their inheritance, and then they return "to the camp at Gilgal" (v. 43).

Many have found a difficulty in these extreme measures of Joshua as an expression of the Lord's will. The exterminating severity of the work in the land of Canaan shocks them. But they forget, or do not know, who these Canaanites were. They were the most daring enemies of God, the most openly depraved and shameless people on earth... God meant Abraham's descendants to be His people in the land. So how could He allow people there who were the most infectious to Israel, both in morals and in idolatry?... They might have fled elsewhere if they would not repent of their sins. God had long ago said plainly that He meant to bring His people to Canaan... In the book of Genesis we are told that the cup of the Amorites was not yet full. The cup of their iniquity was full when God's dealings with Israel were ripe enough to bring His people in.

Yet notice that Israel destroyed none of these cities, as it had destroyed Jericho; it captured them.

If Joshua and the Israelites took cities in Canaan, it was because they were in Canaan. Our enemies are there, and there it is we should meet them.

Next, Joshua fought against Eglon (v. 34) and took the city, destroying its inhabitants. We have seen that Eglon, meaning "round, as a wheel," signifies God's government, involving the field of prophecy. So Israel took possession of this, because only faith in the Lord Jesus can truly hold, understand and value prophecy.

When Israel subdues Eglon, the wheel of destiny finds its place in the chariot of God's providence. The humbling changes of human life then give us profitable exercise. They are no longer a hopeless, impenetrable mystery.

The nations around Israel worshipped the sun and the moon in many forms. Among the Canaanites, Baal stood for the sun and Ashtoreth for the moon. So here Israel's God was proclaimed "God of gods." The very gods of Canaan lengthened the day that brought about their destruction!... But Israel did not war in their own strength, and it was not their right hand that saved them... Otherwise Lachish would have kept its splendid king Japhia. Eglon's wheel would have turned only to grind out "vanity of vanities." So important is it that Israel's victories should be seen not as their own but God's!

There is an instructive lesson in the second victory at Hebron (Joshua 10:23 and 36). The king of Hebron was one of the five who had been killed at Makkedah, but a fresh king had been set up in the city. This centre of government, with "all its towns" and "every person in it," was now overthrown. In their rapid conquest, Israel had not had time to search out all the hiding places of those who fled. So they came back, repopulated and refortified old Hebron, and the city had to be conquered a second time. And in Christian warfare victory must be thorough. It is not enough to scatter enemies: the stronghold must be destroyed outright. Spiritual enemies are not easily wiped out, even when they are baffled or beaten. You must search out their hiding places, or the enemy recovers his strength and comes back to the war with fresh energy. No sitting still and no rest is allowed in this fight. Spiritual energy and watchfulness must never stop, or the wars will have to be fought over and over again.

We are not to look at the captured cities only as strongholds of the enemy. They belong by the gift of God to Israel, and many of them appear later in Israel's history. So what they mean for us matters all the more. Their meanings too will be good at root, as we see in Hebron. It is always called by this name, although to the Canaanites it was Kirjath-arba. In general the Canaanites who held these cities are of little account, except as a hindrance to the true heirs, and in most cases their names are not even recorded.

Hebron was attacked and taken next by Israel (vv. 36-37) on the day after the extended day. It seems there were smaller towns belonging to Hebron, and Israel killed all the people in them. Hebron means "communion." Only those who are of faith have any right to hold the place of true communion or fellowship. Satan spends every effort to keep us from this, but faith in the Son of God overcomes.

Hebron comes next, and we are quite familiar with its meaning; but it fills a different place from the one we might expect — sixth instead of second. Following Eglon, it shows us communion kept up through all changes. Those changes are nothing but the fruitful discipline appointed "for our good, that we may share His holiness." And what is sharing His holiness but being in practical communion with Him?

Another lesson here is that the Lord leads Joshua. The attack of his enemies does not turn him aside to chase after them. It does not stop him following the course the Lord Himself sets before him in his conquests. He takes the cities that are on the road the Lord leads him along.

City after city fell fast as "the LORD gave them into the hand of Israel." The whole of the south country — hills, valleys and springs — became theirs. "Joshua captured all these kings and their land at one time, because the LORD God of Israel fought for Israel." It was a very great conquest "at one time." Thinking about it can only stir the soldiers of Christ to faith and zeal, and to act in wholehearted obedience to the Lord.

After the victory, Israel returned to the camp at Gilgal. The return of these conquerors of the Canaanite kings holds an instructive lesson. Whatever our victories and conquests may be, we must always come back to the place that suits us before God, where self is set aside. Activity, the power that goes with us, success — everything tends to draw us away from God. At the least, it divides the attention of our changeable hearts.

The second victory at Hebron teaches us a lesson. The king of Hebron was one of the five killed at Makkedah, but the city had set up a new king. This seat of government, with "its towns" and "every person in it," was now overthrown. Israel conquered so fast that they had no time to hunt out every hiding place of those who fled. So the fugitives came back, resettled old Hebron and rebuilt its defences, and it had to be taken a second time. In Christian warfare victory must be thorough. It is not enough to scatter your enemies: the stronghold must be utterly destroyed. Spiritual enemies are not easily wiped out, even when they are beaten back or defeated. Their hiding places must be hunted out, or the enemy recovers his strength and returns to the fight with fresh energy.

For the believer, whether Israel was right to conquer Canaan ought not to be a question at all. The attempts to soften the matter, whether by Jews or by Christians, are useless. It was righteous vengeance on earth. It was not wrath from heaven, and still less was it grace reigning through righteousness as in the gospel… The Canaanites were devoted, in the most strict and solemn manner, to utter destruction. It was not vengeance on the part of Israel, but of God, who was pleased to make His people executors of judgment.

We should not look at the cities taken as mere strongholds of the enemy. They belong to Israel by the gift of God, and many of them appear later in Israel's history. So what they mean for us matters more. Their meanings too are good at heart. Take Hebron: Scripture always calls it by this name, although to the Canaanites it was Kirjath-arba… No details of the attack are given here, and no account of anything but the wiping out of the inhabitants. The names of the cities gained seem to be the only thing that carries meaning.

Hebron was next attacked and taken by Israel (vv. 36-37) on the day following the extended day. There were evidently satellite cities connected with Hebron, and Israel killed all the inhabitants. Hebron means "communion" and only those who are of faith have any right to possess the place of true communion or fellowship. Satan spends every effort to keep us from this, but faith in the Son of God overcomes.

But Israel did not fight in their own strength, and it was not their right hand that saved them. If they or their enemies imagined this, the significance of their victories was wholly lost and turned to the glorification of man. Hebron could never in this way have been rescued from the Anakim, but would have been Kirjath-arba still.

From this time nothing stops Israel's victorious progress (v. 19). They must strike the enemies till none remain… The word of God had encouraged Joshua himself (v. 8), so he can encourage the people (v. 25). Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron, Debir are their victorious stages. They take possession of their inheritance, and then they return to the camp at Gilgal.

Another lesson here is this. Joshua is led by the Lord. The attack of his enemies does not turn him aside to chase after them. It does not stop him following the course the Lord Himself sets before him in his conquests. He takes the cities that lie on the road the Lord leads him along.

A city in the highlands of Judah near Hebron. It was one of the Amorite cities destroyed, and its king was killed. Joshua, as the leader of Israel, is presented as taking it. But in Judges we find that Othniel actually took it. Caleb gave Othniel his daughter Achsah in marriage for capturing it. Later the city was given to the priests. Its earlier name was Kirjath-sepher, or Kirjath-sannah.

Debir, like Hebron, had a Canaanite name: it was Kirjath-sepher, the "city of the book." How striking that in Caleb's hands the city of the book becomes the place of a divine oracle! A written word on its own gives way to a living Voice. It is the voice of Him who delights to draw near and speak to the heart of the worshipper, when the heart is right with Him. For the Christian, of course, the "oracle" is not cut off from the "book." It neither replaces it nor overrules it.

From Hebron, Joshua and his army went to Debir. This city has the same name as the king of Eglon (v.3). It means "speaker" or "oracle." Joshua captured this city too, and killed its king and its people (vv.38-39). Satan uses some people as effective speakers in his cause. They must be fully driven out and replaced by speakers for God. How good it is if we know how to silence the claims of false doctrine by the true doctrine of Christ.

Debir, then, ends this series. Earlier we found the name attached to the king of Eglon, but here it belongs to an Israelite city. It is a wonderfully blessed name to end with. It speaks of God dwelling with man — of One who, if He is near, cannot be silent. His voice has answered faith's questioning wherever faith has been. Yes, it has gone ahead to win people to Himself. It is the voice that once spoke openly to the winds and the seas and hushed them. It still gives rest, whatever the cause of trouble.

In chapter 11, verse 21, the Anakim are named. These were giants (Num. 13:33), and they lived in the area of Hebron and Debir. We have already seen that Joshua took Hebron (meaning "communion") and Debir ("the speaker") in chapter 10:36-39. But Anakim were still in the area. They were determined to hold at least part of Hebron and Debir, for Satan wants to encroach on these things that rightly belong to believers. The enemy would like to claim a place of communion with God, so he can "speak" his evil doctrine as though it were God's message.

The king of Hebron was one of the five kings killed at Makkedah, but a new king had been set up in the city. In their rapid conquest, Israel had not had time to search out all the hiding places of those who had fled. So they came back, repopulated and refortified old Hebron, and it had to be conquered again. And in Christian warfare victory must be thorough. It is not enough to scatter enemies: the stronghold must be completely destroyed. Spiritual enemies, if frustrated or even defeated, are not easily wiped out. Their hiding places must be searched out, or the enemy recovers his strength and returns to the war with fresh activity. No sitting still and no rest is allowed in this struggle. Spiritual energy and watchfulness need to be constant, or the wars will have to be fought over and over again.

From Hebron Joshua and his army went to Debir. Its name is the same as that of the king of Eglon (v.3), and means "speaker" or "oracle." This city too was captured and its king and inhabitants killed (vs.38-39). Those whom Satan uses effectively as speakers in his cause must be totally expelled and replaced by speakers for God. How good it is if we know how to silence the claims of false doctrine by means of the true doctrine of Christ.

City in the highlands of Judah near Hebron. It was one of the Amorite cities destroyed, with its king killed. The record presents Joshua, the leader of Israel, as taking it. But in Judges we find that Othniel was the one who took it, and Caleb gave him his daughter Achsah in marriage for capturing it. Later it went to the priests. Its former name was KIRJATH-SEPHER or KIRJATH-SANNAH.

An awful picture indeed it is! Unbelievers have made the most of it by denouncing these records and blaspheming the righteous and holy God. Others have tried to excuse the Israelites by saying that 1,500 years before Christ this was simply how people treated conquered nations. But it was God Himself who commanded their destruction. Joshua and Israel had no choice at all in the matter. They acted in obedience to the divine will. God's time for carrying out His righteous judgments had come and He used Israel as His instrument. The word came to Abraham about his offspring: "They shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete." The sin of these nations had now reached that point, and God's wrath and holy judgment had to fall on them.

Israel was in this respect only the executioner of divine judgment, not of their own passion or greed for gain. He might have destroyed them by plague or famine. Instead He chose Israel to do it, and so gave His own people the most solemn lesson He could give them, about the holiness of His nature, and about what sin is before Him. They themselves would bring on similar awful judgments if they followed these nations in their sin.

Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron, Debir are their victorious stages; they take possession of their inheritance, and then "they return to the camp to Gilgal." (v. 43)

All of this he took at one time, but nothing could account for this except that the Lord God fought for Israel. This is likely the most amazing and decisive military engagement that history has ever seen.

The campaign over, Joshua and all Israel returned to the camp at Gilgal. And Gilgal must always be our camp; we must return there after our victories. Makkedah may serve to witness the destruction of the power of the enemy, but Gilgal witnesses the judgment of self, the power of the cross of Christ on what we are.

In this great campaign of chapter 10 Joshua completely conquered all the Southland, the mountain country and the lowland, from Kadesh Barnea as far as Gaza and all the country of Goshen. All of this he took at one time, but nothing could account for this except that the Lord God fought for Israel. This is likely the most amazing and decisive military engagement that history has ever seen.

Israel was called to fight the Lord's battles. The moment they set foot on the land, it was war to the death with the doomed inhabitants. "Of the cities of these people which the LORD your God gives you for an inheritance, you shall save alive nothing that breathes." This was distinct and emphatic. The descendants of Abraham were not only to take the land of Canaan. They were also to be God's instruments in carrying out His just judgment on the guilty people who lived there. Their sins had risen up to heaven and become absolutely intolerable.

From the close of Joshua 8 the word of God had taken its rightful place in the heart and thoughts of Joshua and the people. It keeps that place in Joshua 10:27-40. In Joshua 11 it shapes their conduct in everything: "He utterly destroyed them, as Moses the servant of the Lord commanded."

It is well known that quite a few have found a difficulty in these extreme measures of Joshua as expressing Jehovah's will. The exterminating severity with which the work was pursued in the land of Canaan shocks them. But they forget, or do not know, what these Canaanites were. They were the most daring enemies of God. They were the most openly depraved and shameless people on earth. They were the grossest in their morals, and this was tied most of all to idolatry of the most corrupt kind… If God meant the offspring of Abraham to be His people in the land, how could He tolerate there the people most likely to infect Israel with moral evil and idolatry? I repeat, they might have fled elsewhere if they did not repent of their sins. God had said plainly, long before, that He meant to bring His people to Canaan. But as Genesis tells us, the cup of the Amorites was not yet full. While God waited for His people to go through the discipline of slavery and sorrow, Satan was working the Amorites up to their shocking excesses of evil. The cup of their sin was full when God's dealings with Israel were ripe enough to bring His people in.

Every landlord has a perfect right to evict bad tenants. The nations of Canaan had not only failed to pay their rent, as we say. They had damaged and defiled the property so badly that God could no longer endure them… He had borne with the wickedness of the seven nations until it became absolutely unbearable. The very land itself could not bear it. Any further patience would have approved the most terrible abominations, and that, of course, was a moral impossibility.

Great are the victories described in this chapter. And why? Because the LORD God of Israel fought for Israel. If God is for us, who can be against us! "And Joshua returned, and all Israel with him, to the camp at Gilgal." How wonderful it is to return after our victories to Gilgal, the place of self-judgment and confessed weakness. How often our victories and blessings are more dangerous than our failures and defeats!

The sword had finished its work of destruction, as the Lord had commanded. Looked at spiritually, faithfulness will lead the believer to deal unsparingly with all that is of man: it can have no part in the land of promise.

In this great campaign of chapter 10 Joshua completely conquered all the Southland, the mountain country and the lowland. It ran from Kadesh Barnea as far as Gaza and took in all the country of Goshen. All of this he took at one time, but nothing could account for this except that the Lord God fought for Israel. This is likely the most amazing and decisive battle history has ever seen.

Great are the victories described in this chapter. See verse 41 as to the territory which was covered. From Kadesh-barnea to Gaza, all the country of Goshen to Gibeon. And why? Because the Lord God of Israel fought for Israel (verse 42). If God is for us, who can be against us!

Joshua learnt much of God's mind in these strange trials. Right after them he enters on a glorious and unbroken career of victory, with no check for the rest of his course. God honoured him and acknowledged him as His own. Foe after foe goes down, and the Lord even stops the course of creation — the sun and moon stand still — "at the voice of a man." What a moment that must have been! After treading on the necks of all their enemies, Joshua and his army struck and completely destroyed them from Kadesh-barnea to Gaza — Kadesh, the scene of the people's former unbelief, and of Joshua's firm and enduring faith!

With the kings conquered and killed, city after city fell fast as "the Lord gave them" into Israel's hands. So the whole of the south country — hills, valleys and springs — became their possession. "And Joshua captured all these kings and their land at one time, because the Lord God of Israel fought for Israel." It was a very great conquest "at one time," and thinking about it can only stir soldiers of Christ to faith and zeal, and to act in complete obedience to the Lord.

The sword had finished its work of destruction, as the Lord had commanded. Seen spiritually, faithfulness will lead the believer to spare nothing that is of man. It can have no part in the land of promise.

In their rapid conquest, Israel had not had time to hunt out all the hiding-places of the fugitives. So they came back, resettled old Hebron and refortified it, and Israel had to conquer it again. And in Christian warfare victory must be thorough. It is not enough to scatter foes: the stronghold must be utterly destroyed.

Circumcision meant Israel laying down all that was their own, and taking up the Lord as their spring of confidence and strength. When is such a thing better remembered, when is Gilgal better revisited, than after the victory? Victory may puff up. It is hard to stay modest on a day of praise. It is harder to use a victory than to win one, as it has been said. … They laid the honours they had won on the altar of God, or at the feet of the Lord. They remembered their circumcision and renounced themselves. They were now an army of circumcised conquerors. Their victory was His.