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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 13.2-Victory at Gibeon (Continued) 10:1-43
Other Subjects in this Topic:
Gleanings In Joshua
13. Victory At Gibeon (Continued)
Joshua 10:1-43
Deliverance
"God is our refuge and strength, a very present help in trouble" (Ps. 46:1). In the heyday of youth, "while the evil days come not" those words mean comparatively little unto us. As the sunshine of prosperity is enjoyed our minds do not dwell upon the shelter provided for the storm, Nevertheless, God has ordained that sooner or later each of His children will be devoutly thankful that such a verse is in His Word, and give them to prove experientially the verity and preciousness of it. Then it is, but only then, we discover that "trouble" is a blessing in disguise-as the dark clouds pour down showers which refresh the parched earth. It is true that trouble does not always issue in conscious and manifest blessing, but in such case the fault is ours. Many of the troubles which people impiously ascribe to "bad luck" or "misfortune are brought upon themselves by hurried decisions or foolish conduct. But if the Christian will place the blame where it belongs, confess to God the sinful failures which have occasioned his trouble, and beg Him graciously to sanctify the same unto him, his prayer will be answered, and he too will learn that the Divine Workman can bring good out of evil.
It is very blessed to observe the climacteric emphasis in Psalm 46:1. First, what God is in Himself: "our refuge and strength"-the One to whom we may turn for succor and shelter; the One whose grace is sufficient for every need. Second, what He is unto His people in trouble, namely a real "help," for He is no "fair weather friend," but One who may confidently be counted upon in the day of adversity and affliction. Third, this is amplified thus: He is not only a "'help," but a present one: not one who is far distant, but by our side-"closer than hands or feet." And to make it still more emphatic and impressive "a very present help," added the Psalmist-as Spurgeon expressed it, "more nearly present than the trouble itself." For, mark it well, it is not merely that the Lord is a very present help in time of trouble" as so many misquote it, but "in trouble" itself. Thus His assistance may be counted upon with absolute certainty. He is a very present help in trouble to enable us to bear it, to sustain us under it, to comfort us in it, to bring us through it, yea, to sanctify the same unto us. Thus have His people, in all ages, abundantly proved. He was "a very present help in trouble" unto Jacob when He subdued the enmity of Laban and Esau, to Joseph in Egypt, to the widow of Zaraphath, to Daniel in the lions' den. And He is the same today!
No matter how cautiously we plan or discreetly we act, there is no escaping trouble in some form or other, for man is "born unto trouble as the sparks fly upward" (Job 5:7). How can it be otherwise: myself a fallen and erring creature, dwelling in a world which lieth in the wicked one? But let not that fact sour or dismay you: rather use it for obtaining personal proof of the validity and value of the Divine assurances. Trouble is sent not to drive us from God, but to draw us to Him. Emulate the Psalmist: "In the day of my trouble I sought the Lord" (Ps. 77:2)-not took matters into his own hands, seeking to put right what was wrong, for that ends in making bad matters worse. The believer's duty and privilege is clear: to appropriate and plead that precious promise, "Call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me" (Ps. 50:15). Follow not the vain policy of the world in attempting to forget your trouble or drown it in pleasure, or grit your teeth and make the best of a bad job. No, make the living God your recourse: count upon His loving-kindness and tender pity, bear in mind His mighty power and infinite resources, so that nothing is too hard for Him.
Does the reader say, I have called upon the Lord again and again, but He has not removed my trouble or even mitigated it? Nor has He promised to do so. But in Psalm 1:15, He says, "I will deliver thee," and is not that the same thing? No, certainly not; rather is it something much better. There is something worse, something to be far more dreaded, than "trouble," namely the sinful way in which we are so prone to act while under it. The promise is "Call upon Me in the day of trouble: I will deliver thee"-not "from it," but from thyself. Call upon Me humbly, trustfully, perseveringly, and I will "deliver thee"-from open rebellion against Me, from a suicide's grave, from sinking into utter despair. But more, "and thou shalt glorify Me," by meekly and patiently enduring what I have appointed thee, by leaning harder upon Me, and by thus improving the trouble. This is both our duty and privilege: "glorify ye the Lord in the fires" (Isa. 24:15). To glorify Him should ever be our aim, whether in health or on a bed of suffering. Let not the afflicted saint give way to self-pity and regard himself as "the victim of circumstances," but seek grace to rise above and be victor over them. "Wait on the Lord, be of good courage, and He shall strengthen thine heart" (Ps. 27:14).
Trouble is not always in consequence of our wrongdoing or injudicious conduct. So far from it, it may be caused by fidelity to Christ, thereby stirring up against us the enmity of Satan. Such was the case of the Gibeonites. A short time after they had made peace with Joshua, entered into a league with him, and he had appointed them to be servants "for the altar of the Lord," five kings of the Amorites determined to destroy them, and "they and all their hosts . . . encamped before Gibeon, and made war against it" (Josh. 10:5). Whereupon we are told, "And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us" (v. 6). Most commendable was such an action. In the hour of their need they turned unto the one who had so graciously spared their lives and entered into a covenant with them: they confided in his sympathy and counted upon his ability and willingness to come to their aid. Thus it is that Christians should ever do with the antitypical Joshua-"casting all your care upon Him, for He careth for you" (1 Pet. 5:7).
That appeal of the Gibeonites unto Joshua may be typically regarded as the prayer of believers unto the Lord. Considered thus, it contains valuable instruction for us. First, observe the place which they took: "thy servants" they acknowledged themselves to be. Such language breathed a spirit of dependence, disowning any might or sufficiency of their own. This is what becomes us as we approach the mercy seat-taking the place of confessed weakness, coming as empty-handed beggars. Second, they acquainted Joshua with the desperateness of their situation, spreading their case before him. Such is ever our privilege: to unburden our hearts unto Him who alone can afford us real relief. Third, they made known their request: "save us, and help us." Logically those clauses should be reversed, but a burdened and agitated heart pays little attention to its phrasing when dire calamity prompts the cry for deliverance. Fourth, this appeal was couched in terms of urgency: "slack not thy hand . . . for all the kings of the Amorites . . . are gathered together against us." That was not the language of dictation or of impatience, but a cry of distress, and an appeal unto the relation which now obtained between them and Joshua, for subservience is entitled to protection.
But there was one word in their appeal which perhaps some of our readers would deem unsuitable for use in a prayer unto God: "Come up quickly" begged the Gibeonites. Let God's Word determine, for to it we must ever turn for instruction and guidance. Before referring thereto let us bear in mind that the situation in which those men were placed was no ordinary one, but rather were they in extremity, so that unless effectual help reached them promptly it would be too late. Thus we are not about to turn unto the Scriptures for something which will supply us with a general rule to direct us on all occasions, but rather to ascertain whether there are any prayers to God recorded therein which intimate that it is permissible for His people to employ the language of importunity when, to them, their case appears desperate. Undoubtedly there are, not only in a single passage but in many. "Bow down Thine ear to me: deliver me speedily" (Ps. 31:2), cried David. And again, "Make haste to help me, O Lord my salvation" (Ps. 38:22): he entreated that the help might not be long in coming. "But I am poor and needy: make haste unto me, O God" (Ps. 70:5): a desperate case calls for timely aid.
God's time is always the best time, yet when we are sorely pressed we may beg Him to act on our behalf without delay. "Hear me speedily, O Lord: my spirit faileth" (Ps. 143:7). When our case is critical we may plead its urgency. "O my God, make haste for my help" (Ps. 71:12). Such a cry was evoked by the sore pressure of affliction, and it shows that if real necessity justifies it we may be urgent with God. though never out of willfulness. At a time when the enemy had come in like a flood and the cause of God was languishing, and His people were in sore straits, we find that Asaph prayed. "Let Thy tender mercies speedily prevent ["meet"] us, for we are brought very low" (Ps. 79:8): thus in dire distress it is permissible for us to ask for speed on God's part. What is still more pertinent to this particular point is the example of our Savior, for in the Messianic Psalms we find that He cried, "O Lord, My strength, haste Thee to help Me" (Ps. 22:19, and cf. 40:13). "I am in trouble; hear Me speedily" (Ps. 69:17). And again, "In the day when I call answer Me speedily" (Ps. 102:2).
"So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valor" (v. 7). Joshua did not send a messenger to the hard-pressed Gibeonites telling them that they must fight their own battles or proffer the excuse that his hands were already too full for him to intervene on their behalf. Nor did he raise an objection against the hard journey which such an undertaking would involve. Not thus would he mock those who were looking to him for deliverance. Instead, he responded promptly and readily to their pressing request. Therein we see again how blessedly Joshua prefigured the Savior. As we read through the four Gospels, we find that the Lord Jesus never failed to answer an appeal for help, whether that appeal came from Jew or Gentile, rich or poor, saint or sinner. He was just as willing to heal the servant of the Roman centurion as He was the mother-in-law of His apostle, and to grant the request of the poor leper as to raise Lazarus. Nor did He refuse to give an interview unto Nicodemus because he sought Him by night, or turn a deaf ear to the dying thief when He was experiencing the pains of crucifixion. And, my reader, He is the same today as He was yesterday: vastly different in the position He occupies, but unchanged in His readiness to succor the needy.
Though we are very familiar with what has just been pointed out, and freely acknowledge the preciousness of the same, yet every one of us needs to be reminded of it, especially when we are hard pressed. Not only are we ever prone to give way to an evil heart of unbelief, but when sore trouble comes upon us we are likely to be so occupied with it as almost to lose sight of our blessed Lord. One reason why He sends or permits the trouble is that we may be drawn closer to Him, and prove more fully His sufficiency to help us, no matter what straits we may be in. As He never turned a deaf ear to any cry of distress during the days of His flesh, nor refused to undertake for anyone who sought His help, neither will He do so now that lie is seated at the right hand of the Majesty on high. As He promptly delivered Peter when he cried, "Lord save me, I perish," so will He still thrust forth His mighty hand and rescue any believer who, fearful that he may be drowned in a sea of troubles, calls upon Him for relief the Gibeonites did not appeal in vain to the captain of Israel in their emergency, nor will the Christian if he trustfully petitions the antitypical Joshua.
"So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valor." This shows that he had learned his lesson" or had profited from his previous failure (Josh. 7:3-6), for now he employed at least the major part of his forces and accompanied them in person. We say "at least the major part of his forces." for it is most unlikely that he would leave the camp, with all the women and children, entirely undefended. Thus this is probably one of the many instances in Scripture where the word "all is not to be taken absolutely, without qualification, but would here signify battalions of the men of war from all the tribes. Herein we see Joshua fulfilling his covenant engagement, for when those Gibeonites threw in their lot with the people of God they came under His protection-compare Ruth 2. And a courageous enterprise it was-very different from the former ones. On earlier occasions, at Jericho and at Ai, it was but a single enemy which he had to engage, but here it was the massed forces of no less than five kings which he had now to encounter, and they had the great advantage of being stationed in the heights unto which he must ascend. Typically, Joshua was here a figure of the good Shepherd going forth to rescue His imperiled sheep, and in the "all the people of war with him" we behold the plenitude of Christ's resources (Matthew 28:18).
"And the Lord said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee" (v. 8). We are not told that Joshua "asked counsel of the Lord" on this occasion, nor is it at all likely that he did so. There is no need for any to inquire what be God's will for him when his path of duty is clearly marked out before him, as was the case here. They having owned his dominion and submitted to his yoke, Joshua was now under definite obligation to go to the assistance of the Gibeonites-as the government is to safeguard its loyal subjects. Nevertheless it is more than probable that Joshua's heart was lifted up to trod as he prepared for his arduous and dangerous undertaking, seeking wisdom from Him and making request for Him to grant him success m the same. Not only is this to be inferred from all that is recorded of the general tenor of his pious life but had Joshua now gone forth in a spirit of independence and self-sufficiency, we can scarcely conceive of the Holy One, under such circumstances, vouchsafing him such a word as this. In appearing unto Joshua at this time the Lord intimated His approval of Israel's sparing the lives of the Gibeonites (Josh. 9:18-20) and of their venturing to deliver them from their enemies, and accordingly He gave him this message of encouragement and assurance.
"Fear them not." Very gracious was this. The Lord would have the heart of His servant in perfect peace from the outset, and thus be the better prepared for the forthcoming battle. Fear is due to unbelief, through being occupied with the puny might of those who are arrayed against us, instead of our faith being fixed upon the almightiness of the One who is for us. But the Lord did more than barely exhort His servant to banish from him the spirit of trepidation, giving him an all-sufficient reason why tranquility of mind should now possess him: "for I have delivered them into thine hand." Thus, here too, we are taught that perfect peace of heart is the fruit of the mind is being stayed upon Jehovah. "I will trust, and not be afraid, for the Lord Jehovah is strength" (Isa. 12:2): the latter is ever the consequence of the former-when we resolve to make Him our confidence, none will affright us. In His "there shall not a man stand before thee" there was a renewing of the original promise which the Lord had made unto Joshua in Joshua 1:5. "God hath spoken once; twice have I heard this; that power belongeth unto God (Ps. 62:11)-alas, most of us are so dull of hearing that the message has to be repeated much oftener than "twice" before we really believe it.
"Joshua therefore came unto them suddenly, and went up from Gilgal all night" (v. 9). First, we should observe that the assurance which the Lord had just given Joshua was not perverted by him into an excuse for slackness on his part, but very much the reverse. Instead of reasoning that since victory was certain there was no need to exert himself and his men unduly, rather were they thereby stimulated to self-sacrificing effort. He did not wait until the morning before starting out on the hard and hazardous mountain climb, but, setting aside his own comfort, journeyed all through the night. Second, therein we behold the merciful response which he made unto the urgent request of the Gibeonites, "Come up to us quickly, and save us." He delayed not, but promptly hastened to their relief. As Matthew Henry pointed out, "If one of the tribes of Israel had been in danger, he could not have shown more care and zeal for its relief than here for Gibeon, remembering then, as in other cases, that there must be one law for the stranger that was proselytized, as for him that was born in the land. Third, he came upon the one "suddenly," when they were least expecting it, probably before day had broken and ere they had made their dispositions and taken their places, thereby throwing them into instant confusion and consternation.
"And the Lord discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Beth-horon, and smote them to Azekah, and unto Makkedah (v. 10). If more of the servants and soldiers of Christ were willing to lose a night's sleep in His cause, particularly in efforts to help their distressed brethren, we should oftener behold the Lord baring His mighty arm, showing Himself strong on their behalf. Observe how jealous the Holy Spirit ever is in guarding the Divine glory! Joshua was unquestionably an able strategist and those under him were "mighty men of valor," and no doubt they acquitted themselves well on this occasion; yet that also was of God, and therefore the honors must be ascribed unto Him. Not only spiritual gifts, but physical powers, natural aptitudes, mental endowments, military skill and success, are all bestowed upon men by their Maker-"what hast thou that thou hast not received?" This is not sufficiently recognized by us: if it were, there would be less of idolatrous hero worship.
13. Victory At Gibeon (Continued)
Joshua 10:1-43
Deliverance
"God is our refuge and strength, a very present help in trouble" (Ps. 46:1). In the heyday of youth, "while the evil days come not" those words mean comparatively little unto us. As the sunshine of prosperity is enjoyed our minds do not dwell upon the shelter provided for the storm, Nevertheless, God has ordained that sooner or later each of His children will be devoutly thankful that such a verse is in His Word, and give them to prove experientially the verity and preciousness of it. Then it is, but only then, we discover that "trouble" is a blessing in disguise-as the dark clouds pour down showers which refresh the parched earth. It is true that trouble does not always issue in conscious and manifest blessing, but in such case the fault is ours. Many of the troubles which people impiously ascribe to "bad luck" or "misfortune are brought upon themselves by hurried decisions or foolish conduct. But if the Christian will place the blame where it belongs, confess to God the sinful failures which have occasioned his trouble, and beg Him graciously to sanctify the same unto him, his prayer will be answered, and he too will learn that the Divine Workman can bring good out of evil.
It is very blessed to observe the climacteric emphasis in Psalm 46:1. First, what God is in Himself: "our refuge and strength"-the One to whom we may turn for succor and shelter; the One whose grace is sufficient for every need. Second, what He is unto His people in trouble, namely a real "help," for He is no "fair weather friend," but One who may confidently be counted upon in the day of adversity and affliction. Third, this is amplified thus: He is not only a "'help," but a present one: not one who is far distant, but by our side-"closer than hands or feet." And to make it still more emphatic and impressive "a very present help," added the Psalmist-as Spurgeon expressed it, "more nearly present than the trouble itself." For, mark it well, it is not merely that the Lord is a very present help in time of trouble" as so many misquote it, but "in trouble" itself. Thus His assistance may be counted upon with absolute certainty. He is a very present help in trouble to enable us to bear it, to sustain us under it, to comfort us in it, to bring us through it, yea, to sanctify the same unto us. Thus have His people, in all ages, abundantly proved. He was "a very present help in trouble" unto Jacob when He subdued the enmity of Laban and Esau, to Joseph in Egypt, to the widow of Zaraphath, to Daniel in the lions' den. And He is the same today!
No matter how cautiously we plan or discreetly we act, there is no escaping trouble in some form or other, for man is "born unto trouble as the sparks fly upward" (Job 5:7). How can it be otherwise: myself a fallen and erring creature, dwelling in a world which lieth in the wicked one? But let not that fact sour or dismay you: rather use it for obtaining personal proof of the validity and value of the Divine assurances. Trouble is sent not to drive us from God, but to draw us to Him. Emulate the Psalmist: "In the day of my trouble I sought the Lord" (Ps. 77:2)-not took matters into his own hands, seeking to put right what was wrong, for that ends in making bad matters worse. The believer's duty and privilege is clear: to appropriate and plead that precious promise, "Call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me" (Ps. 50:15). Follow not the vain policy of the world in attempting to forget your trouble or drown it in pleasure, or grit your teeth and make the best of a bad job. No, make the living God your recourse: count upon His loving-kindness and tender pity, bear in mind His mighty power and infinite resources, so that nothing is too hard for Him.
Does the reader say, I have called upon the Lord again and again, but He has not removed my trouble or even mitigated it? Nor has He promised to do so. But in Psalm 1:15, He says, "I will deliver thee," and is not that the same thing? No, certainly not; rather is it something much better. There is something worse, something to be far more dreaded, than "trouble," namely the sinful way in which we are so prone to act while under it. The promise is "Call upon Me in the day of trouble: I will deliver thee"-not "from it," but from thyself. Call upon Me humbly, trustfully, perseveringly, and I will "deliver thee"-from open rebellion against Me, from a suicide's grave, from sinking into utter despair. But more, "and thou shalt glorify Me," by meekly and patiently enduring what I have appointed thee, by leaning harder upon Me, and by thus improving the trouble. This is both our duty and privilege: "glorify ye the Lord in the fires" (Isa. 24:15). To glorify Him should ever be our aim, whether in health or on a bed of suffering. Let not the afflicted saint give way to self-pity and regard himself as "the victim of circumstances," but seek grace to rise above and be victor over them. "Wait on the Lord, be of good courage, and He shall strengthen thine heart" (Ps. 27:14).
Trouble is not always in consequence of our wrongdoing or injudicious conduct. So far from it, it may be caused by fidelity to Christ, thereby stirring up against us the enmity of Satan. Such was the case of the Gibeonites. A short time after they had made peace with Joshua, entered into a league with him, and he had appointed them to be servants "for the altar of the Lord," five kings of the Amorites determined to destroy them, and "they and all their hosts . . . encamped before Gibeon, and made war against it" (Josh. 10:5). Whereupon we are told, "And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us" (v. 6). Most commendable was such an action. In the hour of their need they turned unto the one who had so graciously spared their lives and entered into a covenant with them: they confided in his sympathy and counted upon his ability and willingness to come to their aid. Thus it is that Christians should ever do with the antitypical Joshua-"casting all your care upon Him, for He careth for you" (1 Pet. 5:7).
That appeal of the Gibeonites unto Joshua may be typically regarded as the prayer of believers unto the Lord. Considered thus, it contains valuable instruction for us. First, observe the place which they took: "thy servants" they acknowledged themselves to be. Such language breathed a spirit of dependence, disowning any might or sufficiency of their own. This is what becomes us as we approach the mercy seat-taking the place of confessed weakness, coming as empty-handed beggars. Second, they acquainted Joshua with the desperateness of their situation, spreading their case before him. Such is ever our privilege: to unburden our hearts unto Him who alone can afford us real relief. Third, they made known their request: "save us, and help us." Logically those clauses should be reversed, but a burdened and agitated heart pays little attention to its phrasing when dire calamity prompts the cry for deliverance. Fourth, this appeal was couched in terms of urgency: "slack not thy hand . . . for all the kings of the Amorites . . . are gathered together against us." That was not the language of dictation or of impatience, but a cry of distress, and an appeal unto the relation which now obtained between them and Joshua, for subservience is entitled to protection.
But there was one word in their appeal which perhaps some of our readers would deem unsuitable for use in a prayer unto God: "Come up quickly" begged the Gibeonites. Let God's Word determine, for to it we must ever turn for instruction and guidance. Before referring thereto let us bear in mind that the situation in which those men were placed was no ordinary one, but rather were they in extremity, so that unless effectual help reached them promptly it would be too late. Thus we are not about to turn unto the Scriptures for something which will supply us with a general rule to direct us on all occasions, but rather to ascertain whether there are any prayers to God recorded therein which intimate that it is permissible for His people to employ the language of importunity when, to them, their case appears desperate. Undoubtedly there are, not only in a single passage but in many. "Bow down Thine ear to me: deliver me speedily" (Ps. 31:2), cried David. And again, "Make haste to help me, O Lord my salvation" (Ps. 38:22): he entreated that the help might not be long in coming. "But I am poor and needy: make haste unto me, O God" (Ps. 70:5): a desperate case calls for timely aid.
God's time is always the best time, yet when we are sorely pressed we may beg Him to act on our behalf without delay. "Hear me speedily, O Lord: my spirit faileth" (Ps. 143:7). When our case is critical we may plead its urgency. "O my God, make haste for my help" (Ps. 71:12). Such a cry was evoked by the sore pressure of affliction, and it shows that if real necessity justifies it we may be urgent with God. though never out of willfulness. At a time when the enemy had come in like a flood and the cause of God was languishing, and His people were in sore straits, we find that Asaph prayed. "Let Thy tender mercies speedily prevent ["meet"] us, for we are brought very low" (Ps. 79:8): thus in dire distress it is permissible for us to ask for speed on God's part. What is still more pertinent to this particular point is the example of our Savior, for in the Messianic Psalms we find that He cried, "O Lord, My strength, haste Thee to help Me" (Ps. 22:19, and cf. 40:13). "I am in trouble; hear Me speedily" (Ps. 69:17). And again, "In the day when I call answer Me speedily" (Ps. 102:2).
"So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valor" (v. 7). Joshua did not send a messenger to the hard-pressed Gibeonites telling them that they must fight their own battles or proffer the excuse that his hands were already too full for him to intervene on their behalf. Nor did he raise an objection against the hard journey which such an undertaking would involve. Not thus would he mock those who were looking to him for deliverance. Instead, he responded promptly and readily to their pressing request. Therein we see again how blessedly Joshua prefigured the Savior. As we read through the four Gospels, we find that the Lord Jesus never failed to answer an appeal for help, whether that appeal came from Jew or Gentile, rich or poor, saint or sinner. He was just as willing to heal the servant of the Roman centurion as He was the mother-in-law of His apostle, and to grant the request of the poor leper as to raise Lazarus. Nor did He refuse to give an interview unto Nicodemus because he sought Him by night, or turn a deaf ear to the dying thief when He was experiencing the pains of crucifixion. And, my reader, He is the same today as He was yesterday: vastly different in the position He occupies, but unchanged in His readiness to succor the needy.
Though we are very familiar with what has just been pointed out, and freely acknowledge the preciousness of the same, yet every one of us needs to be reminded of it, especially when we are hard pressed. Not only are we ever prone to give way to an evil heart of unbelief, but when sore trouble comes upon us we are likely to be so occupied with it as almost to lose sight of our blessed Lord. One reason why He sends or permits the trouble is that we may be drawn closer to Him, and prove more fully His sufficiency to help us, no matter what straits we may be in. As He never turned a deaf ear to any cry of distress during the days of His flesh, nor refused to undertake for anyone who sought His help, neither will He do so now that lie is seated at the right hand of the Majesty on high. As He promptly delivered Peter when he cried, "Lord save me, I perish," so will He still thrust forth His mighty hand and rescue any believer who, fearful that he may be drowned in a sea of troubles, calls upon Him for relief the Gibeonites did not appeal in vain to the captain of Israel in their emergency, nor will the Christian if he trustfully petitions the antitypical Joshua.
"So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valor." This shows that he had learned his lesson" or had profited from his previous failure (Josh. 7:3-6), for now he employed at least the major part of his forces and accompanied them in person. We say "at least the major part of his forces." for it is most unlikely that he would leave the camp, with all the women and children, entirely undefended. Thus this is probably one of the many instances in Scripture where the word "all is not to be taken absolutely, without qualification, but would here signify battalions of the men of war from all the tribes. Herein we see Joshua fulfilling his covenant engagement, for when those Gibeonites threw in their lot with the people of God they came under His protection-compare Ruth 2. And a courageous enterprise it was-very different from the former ones. On earlier occasions, at Jericho and at Ai, it was but a single enemy which he had to engage, but here it was the massed forces of no less than five kings which he had now to encounter, and they had the great advantage of being stationed in the heights unto which he must ascend. Typically, Joshua was here a figure of the good Shepherd going forth to rescue His imperiled sheep, and in the "all the people of war with him" we behold the plenitude of Christ's resources (Matthew 28:18).
"And the Lord said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee" (v. 8). We are not told that Joshua "asked counsel of the Lord" on this occasion, nor is it at all likely that he did so. There is no need for any to inquire what be God's will for him when his path of duty is clearly marked out before him, as was the case here. They having owned his dominion and submitted to his yoke, Joshua was now under definite obligation to go to the assistance of the Gibeonites-as the government is to safeguard its loyal subjects. Nevertheless it is more than probable that Joshua's heart was lifted up to trod as he prepared for his arduous and dangerous undertaking, seeking wisdom from Him and making request for Him to grant him success m the same. Not only is this to be inferred from all that is recorded of the general tenor of his pious life but had Joshua now gone forth in a spirit of independence and self-sufficiency, we can scarcely conceive of the Holy One, under such circumstances, vouchsafing him such a word as this. In appearing unto Joshua at this time the Lord intimated His approval of Israel's sparing the lives of the Gibeonites (Josh. 9:18-20) and of their venturing to deliver them from their enemies, and accordingly He gave him this message of encouragement and assurance.
"Fear them not." Very gracious was this. The Lord would have the heart of His servant in perfect peace from the outset, and thus be the better prepared for the forthcoming battle. Fear is due to unbelief, through being occupied with the puny might of those who are arrayed against us, instead of our faith being fixed upon the almightiness of the One who is for us. But the Lord did more than barely exhort His servant to banish from him the spirit of trepidation, giving him an all-sufficient reason why tranquility of mind should now possess him: "for I have delivered them into thine hand." Thus, here too, we are taught that perfect peace of heart is the fruit of the mind is being stayed upon Jehovah. "I will trust, and not be afraid, for the Lord Jehovah is strength" (Isa. 12:2): the latter is ever the consequence of the former-when we resolve to make Him our confidence, none will affright us. In His "there shall not a man stand before thee" there was a renewing of the original promise which the Lord had made unto Joshua in Joshua 1:5. "God hath spoken once; twice have I heard this; that power belongeth unto God (Ps. 62:11)-alas, most of us are so dull of hearing that the message has to be repeated much oftener than "twice" before we really believe it.
"Joshua therefore came unto them suddenly, and went up from Gilgal all night" (v. 9). First, we should observe that the assurance which the Lord had just given Joshua was not perverted by him into an excuse for slackness on his part, but very much the reverse. Instead of reasoning that since victory was certain there was no need to exert himself and his men unduly, rather were they thereby stimulated to self-sacrificing effort. He did not wait until the morning before starting out on the hard and hazardous mountain climb, but, setting aside his own comfort, journeyed all through the night. Second, therein we behold the merciful response which he made unto the urgent request of the Gibeonites, "Come up to us quickly, and save us." He delayed not, but promptly hastened to their relief. As Matthew Henry pointed out, "If one of the tribes of Israel had been in danger, he could not have shown more care and zeal for its relief than here for Gibeon, remembering then, as in other cases, that there must be one law for the stranger that was proselytized, as for him that was born in the land. Third, he came upon the one "suddenly," when they were least expecting it, probably before day had broken and ere they had made their dispositions and taken their places, thereby throwing them into instant confusion and consternation.
"And the Lord discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Beth-horon, and smote them to Azekah, and unto Makkedah (v. 10). If more of the servants and soldiers of Christ were willing to lose a night's sleep in His cause, particularly in efforts to help their distressed brethren, we should oftener behold the Lord baring His mighty arm, showing Himself strong on their behalf. Observe how jealous the Holy Spirit ever is in guarding the Divine glory! Joshua was unquestionably an able strategist and those under him were "mighty men of valor," and no doubt they acquitted themselves well on this occasion; yet that also was of God, and therefore the honors must be ascribed unto Him. Not only spiritual gifts, but physical powers, natural aptitudes, mental endowments, military skill and success, are all bestowed upon men by their Maker-"what hast thou that thou hast not received?" This is not sufficiently recognized by us: if it were, there would be less of idolatrous hero worship.