So the five kings of the Amorites--the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon--joined forces and advanced with all their armies. They camped before Gibeon and made war against it. Sermons
I. THE EXISTENCE OF THIS TROUBLE. Though the true Church is an ark of safety, she is an ark upon stormy waters. He who joins the Church on earth joins the Church militant, and shares her dangers (John 15:18). (1) So long as the world is at enmity with God, they who stand on the side of the people of God will be subject to the assaults of the world in (a) persecution, (b) social ostracism, (c) calumny, (d) ridicule, etc. (2) While the Church is fulfilling her mission to conquer the world for Christ, she will bring the hatred of the world upon all who are identified with her (2 Corinthians 11:23-27). (3) It is vain to expect to receive the advantages of religion and to escape from the cost of them (Luke 14:28). He who would win heaven must lose something on earth (Matthew 6:24). II. THE ADVANTAGES OF THIS TROUBLE. All trouble permitted by Providence is blessing in disguise. So is this: (1) It serves as a test of genuineness. We may join the Church (a) from motives of selfish pride and profit, (b) under the influence of superficial sentiment. Worldly trouble directly arising out of our Church relations proves the genuineness of our attachment to Christ by showing whether we are willing to risk danger and suffer loss for Him (Matthew 3:12; Matthew 13:21). (2) It promotes union among Christians. The Gibeonites were drawn closer to the Israelites by the threatened danger. Selfish isolation, mutual jealousy, divisions, and ecclesiastical quarrels spring up in times of peace. Sympathy and charity are developed in seasons of adversity. (3) It cultivates unworldliness. The friendship of the world is a dangerous snare. The favour of the world brings with it the spirit of the world. In worldly prosperity the Church tends to worldly habits. The enmity of the world drives us to the sympathy of God and refuges of unworldly living. III. THE REMEDIES FOR THIS TROUBLE. Gibeon was threatened with destruction, but on her appeal to Israel her allies fought for her, and God secured them the victory. (1) The remedy for worldly trouble arising from our religious associations will be found in mutual help. The Christian Church is a brotherhood. We are called to bear one another's burdens (Galatians 6:2). The rich should help the poor, the strong the weak, the prosperous at home the persecuted abroad. (2) The remedy will also be found in the Divine aid. God fought with Israel in the defence of Gibeon (ver. 13). They who are brought into danger for the cause of God will find that God is on their side and will secure their deliverance. The real danger is to those who are fighting against God. It is safer to be in trouble with the people of God than in prosperity with their enemies, for God must and will triumph in the end, and then His people will share His victory (John 16:33). - W.F.A.
All these kings and their laud did Joshua take at one time, because the Lord... fought for Israel Sketches of Sermons. I. GOD HAS AN INDISPUTABLE RIGHT TO DISPENSE HIS FAVOURS TO WHAT PERSONS AND IN WHAT PROPORTIONS HE PLEASES. As the sole proprietor, it is His to dispose of.1. Worldly goods. One is accordingly born to affluence, while another is cradled in poverty. Before they existed they could, of course, have no claims or demerits; and therefore the difference in their tot must be owing to His sovereign disposal of events. 2. Bodily constitution and health. As variety marks all other of God's works, so here it happens that one is naturally robust, another sickly, a third deformed, &c. Who is it that maketh the strong, the beautiful, &c., to differ? The answer may be found in 2 Samuel 22:30, 35. 3. Mental qualifications. "The inspiration of the Almighty giveth understanding." Much, it is true, depends on personal application. But much depends on natural capacity; given "to one five talents, to another two, and to another one"; and much on the opportunities, instructors, &c., which God either gives or withholds. 4. Spiritual privileges. Mankind soon began to have greater or smaller advantages in this respect, as they descended from families more or less holy; and the case is the same to the present day. Instance the Israelites and heathens formerly; Christians and pagans now. II. GOD HAS AN EQUAL RIGHT TO RESUME OR TO TRANSFER HIS FAVOURS. 1. We have seen that whatever we possess is of free favour at first, from the original proprietor of all. Such the acknowledgment of the psalmist, "Of Thine own have I given Thee." 2. No person becomes a proprietor of his possessions merely because he has long enjoyed them. Every blessing is a loan resumable at pleasure; and instead of gaining a right by holding it, the holder is becoming more and more indebted. The property is still God's (Psalm 24:1, 10., 12). 3. On this ground He took His own land of promise from the Canaanites and transferred it to Israel. And He still puts down one and raises up another as it pleases Him. III. GOD MAY JUSTLY PUNISH EVERY VOLUNTARY TRANSGRESSION OF HIS RIGHTEOUS AND EQUITABLE LAWS. Here we remark — 1. That His intelligent and moral creatures are what they are is owing to His sovereign pleasure. Thus Elihu (Job 35:10, 11). 2. Since they are such, and capable of moral government, their nature requires a law, as a test of their obedience and for the exercise of their capabilities; and it is His prerogative, who is not only the sovereign Lord, but infinitely wise, to say what is right, to enact such law. 3. In order to make the law efficient it was necessary it should be guarded and enforced by penal sanctions. Whence it follows — 4. That truth requires, while sovereignty authorises, the just punishment of disobedience to His righteous and equitable commands. IV. IN EXECUTING HIS RIGHTEOUS PURPOSES GOD MAY EMPLOY WHAT AGENCY OR INSTRUMENTALITY HE PLEASES. He doubtless can and may work immediately on any and every part of His creation. Yet He seldom does so. Oftentimes He employs angels, as in the case of Sennacherib or Herod. And oftentimes storm, pestilence, earthquake, &c. Deists do not object to these. Yet they cavil at God's employing the sword of Israel; a difference merely in the circumstance of instrumentality. Let the subject teach us — 1. Reverence. "Forasmuch as there is none like unto Thee, O Lord," &c. (Jeremiah 10:6, 7). The opposite disposition is reproved (Romans 9:20), and threatened (Isaiah 45:9, 10). 2. Dependence. We enjoy no more or longer than He blesses us, and live no longer than He sustains (Psalm 90:3, 14; Psalm 104:27-29). 3. Humility. "Let not the wise man glory in his wisdom," &c. (Jeremiah 9:23, 24; 1 Corinthians 4:7). 4. Gratitude. Who maketh thee to differ? (Sketches of Sermons.) Joshua returned, and all Israel with him It must have been a great rest and refreshment for the weary warriors to come to such a camp from time to time. It would be to them a Sabbath amid their arduous labours. From this place they would after each visit go more boldly out to deal harder blows against the uncircumcised Canaanites. And it is the same with us in the war which we wage against the inner and the outer foe. We have our headquarters too, a visit to which should stimulate us even more than a visit to Gilgal did the Israelites. What is our Gilgal? The Cross of the Lord Jesus Christ. That remains always our centre. We should come back to it at all times; not only when driven there by defeat, in order to have shelter, but also after every victory, in order to give thanks. Thus shall we maintain faith and a good conscience. Then issuing from such headquarters, so safe, so restful, so hallowed, so purifying, we shall be filled with a holy enthusiasm and unconquerable strength, and march like Israel from victory to victory. When Joshua had come back to the old headquarters word was brought to him of the gathering of a new foe. This was the most numerous army that had as yet been gathered against him. And it was the most powerful, as well as the most numerous army which Joshua had encountered. For the first time in this campaign we hear of war-horses being used, and the war-chariots of iron which were such a terror to the ancient infantry. This army is also better led than any other that had taken the field. Jabin was the commander-in-chief. One of his successors is called king of Canaan (Judges 4:2-24), and therefore he would in all likelihood have been the head of the great confederacy. The word "Jabin" is not a name, but a title borne by the kings of Hazor, and signifies "The Wise," just as Adoni-zedek means "Lord of Righteousness." Therefore, as we have seen the religious head of the Canaanites marshalling the southern army, so here we see the wise head of the Canaanites marshalling the northern army. The southern might be called the coalition of the priest; the northern the coalition of the sage. How graphically is the spiritual experience of the Christian depicted by these conflicts! No sooner is one set of foes subdued than another arises. There is no rest here. There is also a similarity in the kind of opposition which we have to encounter. As the advance of Israel was opposed now by Adoni-zedek and now by Jabin, so the advance of truth is opposed now by apostate Christianity and now by pompous philosophy. As it is with the Church collectively so is it with the individual. He may lay his account sooner or later to face these two, often in the same order. First comes superstition, with its high-sounding titles, its endless genealogies, its imperious claims, its elaborate ritual, its sensuous will-worship, its irrational bondage. It is resisted, it is overcome. Then comes rationalism, and it cries, "Well done. You have routed these infernal hosts. Now come with us. Finish the work you have so well begun. Cast from you the remaining rags of superstition. Follow the light of Reason. Shake off the remaining fetters and be free." Then the sage who argues thus will, like Jabin, muster whole hosts of imposing arguments. How quickly they come at his bidding: from north, south, east, and west, like the sand that is on the seashore for multitude. And when he reviews them, how imposing is their array I It is a critical time for the soul when he stands gazing on that imposing array, if he is not assured that the Lord is on his side; if he hears not, as did Joshua, the words, "Be not afraid because of them, to-morrow will I deliver them up all slain before Israel." But for faith in the Divine presence and this sure word the soul is in a sad case, and with quaking heart and tottering knees will quit the high places of the field. Alas! alas! how many in our day are dazed by the hosts of unsanctified science! The Christian soldier is not worthy of his name who is not ready with unfeigned faith in the truth of God to proclaim it boldly, whether men hear or forbear, to oppose all the glittering phalanxes of false philosophy with the sword of the Spirit, which is the Word of God. As we look at this new army mustered to oppose Joshua, we cannot but renew our wonder at the infatuation of the Canaanites. What a solemn thought it is that the greatest miracles will not in themselves lead the heart of man to subjection! Yet, after all, why should we wonder at these Canaanites, when we have greater cause for wonder in the unbelief of many around us? What were all the miracles of which these Canaanites were cognisant compared with those with which we have been familiar since our childhood?(A. B. Mackay.). When Jabin king of Hazor had heard. I. HEALING AND NOT HEARING. The tidings of the overthrow of Sihon and Og, and the fall of Jericho, seem to have made almost no impression on the sleepy King of Hazor.II. HEARING, BUT HEARING IN VAIN. When Ai fell there seems to have been a general movement all through Canaan west of Jordan (Joshua 9:1). Before Jabin had gathered the northern legions southern Canaan had been destroyed. III. HEARING, AND HEARING TO RUIN. When Jabin did exert himself, it was but to proceed straight to destruction. Thus do the wicked delay heedlessly, awaken slowly, and finally bestir themselves to anticipate judgment. (F. G. Marchant.) Be not afraid because of them I. The directions which God gave Joshua on this occasion were prefaced by WORDS OF ENCOURAGEMENT according to the Divine custom. Though Jehovah is not to interpose with mighty power as on former occasions, yet He supports and strengthens His servant with timely encouragement. Nothing could be better timed than these words as a preparation for the work that had to be done. Joshua had been made fully acquainted with the foe. His scouts have returned covered with dust, and reported the position and numbers and equipment of this new enemy. As these particulars were all told we can imagine that the boldest held his breath for a time. Joshua's generals would look at each other as if to say, "What shall we do now?" God knows human nature, therefore at this emergency He steps in with the words, "Be not afraid because of them, for to-morrow about this time will I deliver them up all slain before Israel." God is always well timed in His announcements. When we seek with all our hearts to do His will we shall never lack encouragement, and the greater the enemy, the harder the task, the more emphatic will that encouragement be. And the encouragement God gave was very definite. He did not speak in a general way. He fixed the day, the hour, and the extent of the victory. Whatever our difficulties may be, if we only search God's Word we will find definite encouragement, that which exactly meets our circumstances. The encouragement was also emphatic. We lose somewhat, in our translation, the emphasis of the original. The "I" is most emphatic. The army before Joshua may be as the sand of the sea for multitude, but what are the hosts of Jabin to the hosts of Jehovah? And the man who has on his side Jehovah of hosts can also count on the hosts of Jehovah. Therefore Joshua, even in the sight of such a foe, has no cause for fear. Does not God deal in the very same way with us? With what emphasis does He point to Himself as the glorious source of light and love and life, so that our hearts may be encouraged to put all their trust in Him, to the casting out of every fear. And the encouragement was also suggestive. God's words bring to remembrance other scenes and other victories. Joshua was not the only one whom God had helped in similar emergencies. All the difficulties that may come upon us may be new to us, but not one of them is new to God. He has brought His people triumphantly through the same or worse before, and He can do so again.II. This Divine encouragement was coupled with a DIVINE COMMAND. The chief object of Israel's fear would naturally be the horses and chariots which were Jabin's pride and confidence; and it is to them that the command has special reference. God ordered His servants not to seize them and turn them against the enemy, but to destroy them utterly. This command is given for the express purpose of removing a temptation to carnal confidence. Jehovah wishes His people to look to Him alone for victory. This is to be their constant attitude, the holy habit of their souls. The bearing of this command on us is plain, and the lesson is much needed in our day. We are to carry on God's work in God's way. There are many of the weapons and devices of the world which ought not to be pressed into the service of the Church. To handle the iron chariots and the prancing horses of human philosophy against the hosts of unbelief, at the same time retaining our confidence in God as the Giver of every victory, and the consciousness that not a single soul can be savingly convinced except by His might — this is an attainment which the history of the Church from the beginning has proved a practical impossibility. Our one work in the prosecution of the campaign of salvation is to preach "Christ and Him crucified," though fully conscious of the fact that to some it is foolishness, not worth a row of pins; and to others a stumbling-block, utterly repugnant. There is, and has always been, a fatal tendency to use the world's weapons in the Church's work; to worship intellect, learning, genius, scholarship, eloquence; to look on these things as the treasury and armoury of the Church; to depend on what is outward and human, instead of what is spiritual; to depend on that which appeals to the eye, the ear, the intellect, the emotions, rather than on the living God and His glorious gospel. They are the mightiest champions who, like the Master, do all the fighting "not with enticing words of man's wisdom, but in demonstration of the Spirit, and with power." Thus encouraged and commanded, Joshua brought his army into close proximity to the foe. He rested during that night, and when the grey dawn was lighting up the rushy marshes round the waters of Merom, he burst like a thunderbolt upon Jabin's camp. The victory could not have been more complete; and it was speedily followed up, as in the south, by the subjugation of all the leading cities in the northern portion of Canaan; the city of Hazor, Jabin's capital, being destroyed with fire. As we think on this crowning victory we remember the words, "An horse is a vain thing for safety, neither shall he deliver any by his great strength." Jabin found this out in that dire encounter. So will it be with all who harden themselves against the gospel of Christ. The more stout in heart they are to resist, the more terrible will be their overthrow. And if Jabin's overthrow reminds us of these things, this last great victory of Joshua also places very emphatically before us the conditions of success in the work of the Lord. They are few and simple, and easy to be understood. They comprise wise purpose, believing courage, sleepless energy, scrupulous obedience, hard blows. As a young student said to a friend when they were speaking of the work to which they had devoted themselves, "Our great work in preaching to people is not to dish up dainty ideas, but to pound them with the truth." Let us only listen to God's encouragement, obey God's command, march with unfeigned faith, and strike with all our might, and victory is sure. (A. B. Mackay.) 1. The enemies of Christ are very many in number.2. Not only are the enemies of Christ very numerous, but they are perfectly united. There is a common consent amongst them. They hate the good. They are unanimous, and their unanimity is power. 3. The forces of evil are many, united, and desperate. They have made up their minds to work rack and ruin. (J. Parker, D. D.) All the spoil of these cities, and the cattle, the children of Israel These at the end would amply make up for the toils and sufferings of conflict, and for all the privations and prohibitions they had been laid under. This is that which should engage the Christian's hopes, and on which his whole heart should be set, the end of warfare, when He who poured out his soul unto death, and was numbered with transgressors, will, in assigning the fruits of His eternal conquests, divide the spoil with the strong, and His portion with the great. Unsearchable the riches, and invaluable the spoils, to be shared in the heavenly world: treasures of everlasting bliss and glory that await every holy warrior. These are appropriate only to the elevation of perfect being and blessedness; and then to be enjoyed, when the conflicts of time end in the triumphs of eternity. Nothing will be found marked with a prohibition, nor anything less be obtained, than an unwithering crown of life. This will compensate for all the sufferings that can now be endured, and for all the sacrifices that may ever be made, the hope of which, as realised in the mind, yields no small support.(W. Seaton.) People Adonizedec, Amorites, Debir, Eglon, Gibeon, Hoham, Horam, Israelites, Japhia, Jasher, Joshua, PiramPlaces Ai, Azekah, Beth-horon, Debir, Eglon, Gaza, Gezer, Gibeon, Gilgal, Hebron, Jarmuth, Jericho, Jerusalem, Kadesh-barnea, Lachish, Libnah, Makkedah, Negeb, Valley of AijalonTopics Amorite, Amorites, Armies, Assembled, Attacked, Banded, Camped, Camps, Eglon, Encamp, Encamped, Fight, Forces, Fought, Gathered, Gibeon, Hebron, Hosts, Jarmuth, Jerusalem, Joined, Kings, Lachish, Moved, Position, Positions, Themselves, Troops, WarOutline 1. Five kings war against Gibeon6. Joshua rescues it 10. God fights against them with hailstones 12. The sun and moon stand still at the word of Joshua 16. The five kings are murdered in a cave 22. They are brought forth 24. scornfully used 26. and hanged 28. Seven kings more are conquered 43. Joshua returns to Gilgal Dictionary of Bible Themes Joshua 10:1-7Library Five Kings in a CaveTEXT: "And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the Lord do to all your enemies against whom ye fight."--Joshua 10:24-25. The history of the … J. Wilbur Chapman—And Judas Iscariot Praying Saints of the Old Testaments Gibeon. Josh 10:06 The Northern Coast of Judea. Beth-Horon. Subterraneous Places. Mines. Caves. Sign Seekers, and the Enthusiast Reproved. Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements. The Hebrews and the Philistines --Damascus Meditations of the True Manner of Practising Piety on the Sabbath-Day. Divine Support and Protection Joshua Links Joshua 10:5 NIVJoshua 10:5 NLT Joshua 10:5 ESV Joshua 10:5 NASB Joshua 10:5 KJV Joshua 10:5 Bible Apps Joshua 10:5 Parallel Joshua 10:5 Biblia Paralela Joshua 10:5 Chinese Bible Joshua 10:5 French Bible Joshua 10:5 German Bible Joshua 10:5 Commentaries Bible Hub |
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