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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 13.4-Victory at Gibeon (Continued) 10:1-43
Other Subjects in this Topic:
Gleanings In Joshua
13. Victory At Gibeon (Continued)
Joshua 10:1-43
Makkedah
"And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies" (Josh. 10:13). Therein demonstration was made of the absolute supremacy and invincible might of Jehovah. Three great miracles were wrought that day by the Lord on behalf of his people, for they are explainable by naught but Divine causation. First, there had been the great hailstones that God had cast down from heaven, and which were remarkable for their magnitude, their efficacy and their discrimination-more of the Amorites dying from them than by the sword of Israel, and so directed that none of the latter were even injured by them. Second, the sun standing still in mid heaven, and remaining so for "almost a whole day." Third, the staying of the moon in her course, for it is to be noted that Joshua (as the type of Christ) had addressed her directly: "Sun, stand thou still upon Gibeon, and thou, Moon, in the valley of Ajalon" (v. 12)-evidently he did not believe that the two bodies acted so automatically m conjunction that it was unnecessary to give distinct command unto the latter, for in such case he would have spoken only to the sun. It was therefore a different and additional miracle that the moon also "stayed," as is further evident by the Holy Spirit's separate mention of each in verse 13.
It is exceedingly solemn to observe that these extraordinary displays of God's power were judgments upon the Canaanites, and that like the great deluge in the days of Noah, the destruction of the cities of the plain by fire from heaven, and the fearful plagues upon Egypt, the miracles of Joshua 10 were interpositions of Jehovah for the express purpose of destroying the wicked. This presents to us an aspect of the Divine character which, in the vast majority of pulpits, has been deliberately ignored and suppressed for the past fifty years, until the Deity of Holy Writ is now, even in Christendom, "the unknown God." Those miracles make it clearly evident that God's holiness is as real as His grace, His justice as His mercy, His wrath as His love; and they require to be given equal prominence in the preaching of those who profess to be His ministers. They were so by the Divine Preacher: neither prophet nor apostle spoke so plainly or so frequently as did Christ upon the fearful portion awaiting the lost: such expressions as "the wrath of God," the "damnation of hell," "the furnace of fire [where] there shall be wailing and gnashing of teeth," the "worm that dieth not and the fire that is not quenched," were upon His lips much oftener than "the love of God."
It is the lamentable and patent dishonesty of so many pulpits during the past two or three generations that is so largely responsible for the moral corruption of our nation today. Of old the Lord complained of those in Israel "whose lips should keep knowledge," that "ye have not kept My ways, but have been partial in the Law" (Mal. 2:9), and thus has history repeated itself. Instead of declaring "all the counsel of God" (Acts 20:27), unfaithful men dwelt only on those portions of the Truth which made for their own popularity, deliberately omitting whatever would be unpalatable to their unregenerate hearers. Such a one-sided portrayal was made of the Divine character that the Most High was not held in awe; the moral law was relegated unto the Jews, so that sin became to be regarded lightly; and the soothing opiate that God loves everybody took away all fear of the wrath to come. Thousands of thinking men forsook such an effeminate ministry, and those who continued under it were lulled soundly asleep. The children of the former, for the most part, grew up entirely godless; while those of the latter believed in a "god" which is the figment of a sickly sentimentality. And, my reader, where there is no reverence of God and respect for His Law, there will never be genuine regard for human law.
In consequence of such widespread perfidy on the part of the "churches," and the disastrous effects thereof upon the community, an insulted and incensed God is now dealing with Christendom, not in grace, but in judgment! Never was an error so plainly exposed as "Dispensationalism" has been during our lifetime. So far from the "silent heaven" of Sir Robert Anderson and his school, the heavens have been thundering loudly. Instead of this Christian era differing from all previous ones, by an exemption from open displays of God's anger, it has been, and still is, marked by such with increasing frequency and severity. True, the Day of Salvation has not yet expired, the way of deliverance from the everlasting burning is still available for every individual who accepts the free offer of the Gospel; nevertheless, God has a controversy with those who have slighted His authority and ignored the claims of His righteousness. It is an obvious fact that His judgments have fallen the heaviest upon those parts of the earth which have enjoyed the most spiritual light but deliberately closed their eyes to it. He has ceased using the "still small voice" of winsomeness, and has been speaking loudly in the earthquake and the fire (1 Kings 19).
"And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel" (v. 14). Those words supply definite confirmation of our remarks upon verse 12, that these miracles were wrought by God in answer to the supplication of His servant-he had at first addressed himself unto the Lord in private, and then, in the hearing of Israel, to the luminaries of heaven. Therein we behold the amazing condescension of the Most High, that he deigns not only to listen to the voice of His creatures, but also to respond to their appeals. It should be pointed out that, as so often in Scripture, the language of this verse is relative and not absolute-both before and since then God has often listened to the voice of man, but not to the extent of altering the movement of the whole planetary system. In this extraordinary instance we may perceive how, once more, the Lord made good His promise to Joshua, in Joshua 3:7, and, as the man whom He delighted to honor, further "magnified him in the sight of all Israel." The final clause of the verse tells us why Jehovah so acted on this occasion-to make it still more evident that He was the Captain of Israel's armies, and that when He laid bare His mighty arm none of their enemies could stand before Him. These supernatural phenomena must have made a deep impression upon the surrounding nations, especially those given to the study of astronomy.
"And Joshua returned, and all Israel with him, unto the camp to Gilgal" (v. 15). This verse is by no means free of difficulty, for in view of what is recorded in verses 17-20 it would appear that both Joshua and his men remained for some time in the vicinity of Gibeon; while verse 21 is still more definite-"and all the people returned to the camp to Joshua at Makkedah." Moreover, as Scott pointed out, "It is most unlikely that Joshua would march his army twenty or thirty miles in the midst of victory"-especially after marching all the previous night and being so strenuously engaged that supernaturally prolonged day. The absence of the word "Then" at the beginning of the verse precludes the necessity of our understanding it to mean that they returned immediately unto "the camp to Gilgal"; and since identically the same statement is made in verse 43, we regard this in verse 15 as being said by way of anticipation and not as something then accomplished. Ultimately they returned there: to acquaint the congregation with their victory, to render public thanks to God, and to resume and complete their preparations for the northern campaign (Josh. 11:1-7). Note well the "all Israel with him," which was yet another miracle-not one had been killed by the hail or slain by the Canaanites!
"But these five kings fled, and hid themselves in a cave at Makkedah" (v. 16). These were the same kings mentioned in verse 3, who had determined upon the destruction of Gibeon. That very morning they had proudly stood at the head of their armies, only to see them utterly routed and almost annihilated, not only by the sword of Israel but also by the artillery of heaven. The tables had indeed been turned with a vengeance, as the opening "But" of the verse is designed to emphasize. Instead of seeking to rally the remnants of their armies and leading their men in a final stand, they were panic-stricken, and ignominiously took to their heels in an attempt to preserve their own lives. They must have realized that more than human forces were arrayed against them, and, filled with terror, they sought to escape the avenger. Doubtless they cherished the hope that the darkness which was due would aid their escape, and they must have been utterly dismayed by the supernatural prolongation of the daylight. They had traveled quite a distance from Gibeon, but the relentless chase of those who sought their death still continued (v. 10).
The "cave" incidents recorded in the Scriptures are of considerable variety. The first one noticed was the place of unmentionable degradation on the part of Lot and his daughters after their merciful deliverance from Sodom (Gen. 19:30-38). The next is where Abraham honorably purchased the field of Ephron, wherein was a cave which became the burial place of his wife Sarah (Gen. 23:17, 19), as another was the temporary sepulcher of Lazarus (John 11:38)-not so the Savior's, whose holy body was laid in a new tomb "hewn out in the rock" (Matthew 27:60). In the cave of Adullam, David and his loyal followers found asylum from the murderous designs of Saul. At a later date another cave provided shelter for fifty of the Lord's prophets, when Obadiah hid them from the wicked Jezebel (1 Kings 18:4), to which allusion is made in Hebrews 11:38. The final reference is in Revelation 6 when in the great day of the Lamb's wrath-of which Joshua 10 provided a faint adumbration, for in that day too the heavenly bodies shall be affected-the kings of the earth and the great men shall hide themselves in the dens and in the rocks of the mountains, and shall say unto them, "Fall on us, and hide us from the face of Him that sitteth on the throne and from the wrath of the Lamb" (vv. 12-17).
"And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah" (v. 17). We may perhaps connect this verse with the fifteenth, and understand by its language simply that Joshua had planned to return at once unto Gibeon. Before actually carrying out his design, apparently, he determined to make sure that vengeance had been executed upon the ringleaders of the unprovoked attack upon Gibeon. The fact that Joshua was here told that these kings were "found" suggests that he had given instructions to make search, and ascertain whether the five kings were among those captured, or if their corpses could be identified upon the field of battle. Whether it was some of his own men who had succeeded in locating the fugitives, and now acquainted Joshua with their hiding place, or Canaanitish traitors who had observed their taking refuge in this cave, and desired to ingratiate themselves with Joshua by turning "informers," we know not the bare fact alone is stated: their attempt at concealment had failed. It is to be borne in mind that they were endeavoring to escape not only the sword of Israel, but the vengeance of God-for "the Lord fought for Israel" (v. 14) and concealment from Him was impossible.
"And Joshua said, Roll great stones upon the mouth of the cave, and Set men by it for to keep them" (v. 18). Observe the collectedness of Israel's leader even in the heat of battle. Instead of being elated and excited by the tidings he had just received, or perturbed because it conflicted with his intention of returning forthwith to Gibeon, he calmly gave orders which would effectively prevent the escape of the kings, securing them in the cave until such time as would be convenient for them to be brought before him and dealt with as they deserved, for the next two verses indicate that information had also just been received that Israel's task on this occasion had not yet been completed. "The kings escaped the hailstones and the sword, only to be reserved to a more ignominious death; for the cave in which they took shelter became first their prison and then their grave" (T. Scott). Very similar was this to the case of Pharaoh, who survived the ten plagues upon the land of Egypt, that he might be a greater and more notable memorial of God's wrath and power. Both instances supply illustrations of that solemn declaration, "The Lord knoweth how . . . to reserve the unjust unto the day of judgment to be punished" (2 Pet. 2:9).
"And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the Lord your God hath delivered them into your hand" (v. 19). When directing the battle against the King of Ai it appears that Joshua stood on some eminence where he could be seen by his men and from which he issued his orders (Josh. 8:18, 26). But on this occasion they were in a mountainous section of Canaan where the terrain was much more broken, which precluded such a policy. It is clear from verse 10 that after the principal engagement the Amorites fled in several directions. Possibly the main body of those who took to their heels had been slain, and Joshua concluded that the death-dealing hail had accounted for the remainder, and had therefore commenced preparations for the return to their headquarters. But the information he had recently received caused him to change his plans, and to issue the above order. His "stay ye not" implies that there had been a pause, and he now gave this word to stimulate his men unto a final effort. Well as they had done, and weary as they might be, this was no time to relax or to sit down congratulating one another.
Note the argument made use of by Joshua as he here encouraged those under him to redouble their efforts and finish the work required of them: "for the Lord your God hath delivered them into your hand." It may well be that they were reluctant to act so ruthlessly, and that there was some doubt in their mind about pursuing so merciless a policy. Having completely defeated them in battle, and seen a still greater number killed by the hailstones, should not the remaining survivors be shown clemency? But neither Joshua nor those under him were free to please themselves in this matter: "when the Lord thy God shall deliver them before thee, thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them" (Deut. 7:2-repeated in verses 16-23). That Divine command was a general and not a universal one, being limited as to time ("when") and qualified by Deuteronomy 20:10, 11. On each occasion the task of Israel's army was to be regulated by that Divine mandate. That it must be so in this instance was made unmistakably clear by Jehovah's words to Joshua in verse 8, "I have delivered them into thine hand," and therefore they must slay the Amorites without pity or respite.
"And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them entered into fenced cities" (v. 20). The closing words of this verse make it clear that, notwithstanding the extremely heavy losses which the Amorites had sustained, some of them succeeded in making good their escape. That some of them would do so was intimated by Joshua's "smite the hindmost" in the preceding verse. It was too late then to round them all up: only the laggards in the rear could be overtaken. So it is in the spiritual warfare of the Christian: even after his greatest victories, some of his enemies still survive. In view of God's dealings with Israel we need not be surprised at this, for at a later date He told them: "I also will not henceforth drive out any from before them of the nations which Joshua left when he died: that through them I may prove Israel, whether they will keep the way of the Lord to walk therein, as their fathers did keep it, or not" (Judg. 2:21, 22).
"And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel" (v. 21). That "all the people returned to the camp" shows that none of the Israelites had been slain by the enemy. So it is spiritually. Whatever buffetings the believer endures, none of his graces can be destroyed by Satan. That the men of Israel returned to the camp to Joshua in peace shows how the saint should conduct himself when he has been granted success over his foes, namely, seek and enjoy communion with the antitypical Joshua. That none moved his tongue against them demonstrates how fully the fear of God had fallen upon the Canaanites: so awed were they that none dared to curse their victors, or utter a word of reproach against them.
Let us remind the reader once more that Israel's conquest and occupation of the land of Canaan present to us a typical picture of the Christian's warfare and present enjoyment of his spiritual inheritance. That warfare is many-sided, and constitutes one of the principal parts of the "service" in which the Lord requires His people to be engaged, and which renders all their other actions unacceptable unto Him while it be disregarded. Alas that we are living in a day of such gross darkness and crass ignorance that comparatively few, even in Christendom, have any scriptural concept of the kind of enemies which the saint is called upon to conquer, or the nature of that work in which he ought to abound. The worst of his foes is neither the world nor the Devil, but rather "the flesh." It is not external temptations but inward lusts that constitute his gravest menace and greatest danger. It is the subduing of those "fleshly lusts, which war against the soul" (1 Pet. 2:11), the resisting of his inbred corruptions, which the believer is to be constantly occupied with, for while they be neglected all his other efforts to please God are in vain. "From whence come wars and fightings among you [Christians]? come they not hence, even of your lusts that war in your members?" (Jam. 4:1).
It is the mortification of their lusts and the cultivation of their graces which is the lifelong task that God has set before His children. The greater part of the New Testament consists of the epistles, which are addressed directly to the saints, and they will be searched in vain for any exhortation which bids them preach to others, engage in evangelistic activities, or do "personal work." On the other hand, those epistles will be found to abound in such injunctions as, "Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. . . . Let us therefore cast off the works of darkness, and let us put on the armor of light" (Rom. 6:13, 13:12), "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1), "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness" (Eph. 4:22-24), "Be diligent that ye may be found of Him in peace, without spot, and blameless" (2 Pet. 3:14).
There is the scriptural answer to the oft-raised question, What can I do for the Lord in return for all He has done for me? How can I best express my gratitude for His wondrous mercy? By keeping "thy heart with all diligence" (Prov. 4:23), for true godliness is not so much a thing of the head, or of the hand, but of the heart. Therein lies the "sphere of his service." There he will discover more than enough to keep him diligently engaged the remainder of his days: to transform a barren wilderness, or rather a neglected field (Prov. 24:30, 31), into a garden for his Master to delight in; to root out the weeds and burn up the thorns and thistles, and to replace them with fragrant flowers and luscious fruits; for only then will he be able to say, "Let my Beloved come into His garden, and eat His pleasant fruits" (Song 4:16). But alas, pride and the restless energy of the flesh cause him to be occupied with the gardens (souls) of his fellows, instead of working out his own salvation with fear and trembling. It is much easier to preach unto others than to gain the mastery over sinful self. It is greatly to be feared that many a Christian has cause to say, "They made me the keeper of the vineyards; but mine own vineyard have I not kept" (Song 1:6).
"Mortify therefore your members which are upon the earth: fornication. uncleanness, inordinate affection, evil concupiscence, and covetousness" (Col. 3:5). Here is the duty enjoined, the great task assigned. The tense of the verb expresses continued action, that which is to be our daily concernment and practice, and not merely by fits and starts. The evil lusts here named are termed "members" because indwelling sin is compared with an organism-"the old man" (Eph. 4:22), "the body of this death" (Rom. 7:24). In addition to our natural bodies, there is a body of corruption, which wholly compasses the soul-"the body of the sins of the flesh" (Col. 2:11). "Your members which are upon the earth" is added to prevent our supposing that the reference is to a mortifying of our physical bodies, for external macerations are of no avail. It is our depraved nature which uses these lusts, as the natural body does its members. Sin is very much alive in the Christian, for the flesh or evil nature is ever opposing the spirit (Gal. 5:17), and he is called upon to employ no half measures in resisting the same. Corrupt propensities are to be dealt with unsparingly, sinful desires sternly denied, evil thoughts rejected with abhorrence.
Dangerous enemies are not to be handled gently, and sin is to be shown no mercy, but is to be so striven against that we earnestly seek to slay it. "Mortify" means put to death, destroy. Extinguish all lustings after earthly and carnal things which are opposed to the spiritual anti heavenly life which we have in and from Christ. Yet the term is not to be understood absolutely, in the sense of slaying so as to deprive of the being of sin; but rather to render it useless. In Romans 4:19, we read of Abraham that "he considered not his own body now dead," yet it was not so absolutely; but its natural vigor was greatly abated. Hence Hebrews 11:12, speaks of his being "as good as dead." As Owen well expressed it, "To mortify signifies a continued act, in taking away the power and force of anything, until it ceases to be dead unto some certain ends or purposes." The flesh cannot be subdued without our doing violence to its affections, and the figurative expression of "mortifying" is used to denote the painfulness and troublesomeness of the task. But however unpleasant the duty, we only make more pain for ourselves it be neglected. Neglect weakens and wastes indwelling grace, for it is impossible for sin and grace to be strong in the soul at the same time.
Now it is this aspect of our spiritual warfare which is in view in Joshua 10:17-27. In the slaying of those five kings we have shadowed forth the Christian's obligation to mortify his lusts and render impotent the sin which indwells him. There are several respects in which those kings typed out the believer's corruptions. First, they belonged to an alien race, being Amorites: so, too, the lusts of the flesh are not a part of man's original nature. Second, they sought to slay the Gibeonites, who were a figure of young converts: in like manner, the flesh is hostile to the spirit. Third, they were defeated by the men of Israel: thus also is the saint frequently given the victory over his temptations. Fourth, they hid in a cave: after their temporary defeat, our lusts cease their raving and we are granted a respite. Fifth, they were then rendered helpless by Joshua's orders (v. 18), as our passions are when Christ rebukes them and bids them be still. Sixth, they were taken out of their concealment and brought before Joshua, teaching us that Christ alone can deal effectually with our enemies. Finally, the captains of Israel were bidden to place their feet upon the necks of these kings, after which they were slain.
In the preceding articles on Joshua 10 we have already covered, from the historical standpoint, the first five of the above points, and we must now consider more distinctly their typical significance ere turning to the final ones. The great work of mortification in which God calls His people to engage consists of a constant endeavor to subdue the ragings of indwelling sin, in order that they may serve and glorify Him. Sin is an active principle, ever inclining us to evil-"warring against' the new nature (Rom. 7:23), hindering us from that which is good, drawing off the heart from holy duties or distracting us in them; and therefore it is to be steadfastly resisted. Complete exemption from its power is not attainable in this life, but its influence over us may be greatly diminished. Mortification is to be extended unto every internal disposition which is evil, as well as unto our external acts, refusing to hearken to their solicitation and denying them that food on which they could feed (Rom. 13:14), vigorously opposing them as water is cast upon fire. We are to aim at extirpating not only those gross sins which are condemned by men, but even those which are condoned and admired by the world.
When the five kings had met with a summary defeat at Gibeon, they "fled, and hid themselves in a cave" (Josh. 10:16). Similar is the experience of the believer when the Lord has granted him a notable victory or a blessed season of revival in his soul: his heart rests sweetly on Christ and inward peace is now his portion. Nevertheless, though quiet, his enemies have not ceased to be, and therefore he needs to make close inspection within, and deal with what will again cause him trouble if it be left to itself. Thus we are told that Joshua was informed, "The five kings are found hid in a cave" (v. 17), which implies that a diligent search had been made for them. Israel's leader then gave orders for great stones to be rolled upon the mouth of the cave, and men set before it "for to keep them" (v. 18). Such is our responsibility: to use every means appointed by God for the subduing and suppression of our lusts, and preventing their breaking forth into renewed activity. Said the apostle, "I keep under my body, and bring it into subjection" (1 Cor. 9:27). Said the Psalmist, "I have refrained my feet from every evil way, that I might keep Thy Word" (Ps. 119:101).
"Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. And they did so, and brought forth those five kings unto him out of the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon" (Josh. 10:22, 23). The opening word of those verses is both important and significant, for it not only indicates the connection between them and verse 21, but also serves to intimate and introduce a prophetic picture of things to come. First, there had been "a very great slaughter" of the Lord's enemies (v. 20), as there will be at the close of this world's history (2 Thess. 1:7-9; Rev.19:11-15). Second, "all the people returned to the camp to Joshua at Makkedah" (v. 21)-a blessed foreshadowing of the entire Church being gathered around the antitypical Joshua after their warfare is accomplished. Third, "none moved his tongue against any of the children of Israel" (v. 21): in like manner will the supremacy of Christ and His redeemed be recognized and owned in the great day to come (1 Cor. 6:2, 3, Rev. 2:26). Fourth, Joshua did not personally fetch these kings out of their hiding place, but called upon others to bring them before him: so before Christ "shall be gathered all nations" (Matthew 25:32)-by "the holy angels" of verse 31, the "reapers" of Matthew 13:30.
Those kings had thought more of their own skins than of the welfare of their men. They had fled for their lives and sought refuge from their pursuers. But in vain-impossible to evade the vengeance of God. Their place of concealment was soon discovered, and at the time which best suited Joshua they were brought before him and dealt with as they deserved-those who foment war rarely escape the worst of its consequences. No further respite was allowed them: these kings, who had determined the destruction of the peaceful Gibeonites, must now appear before Israel's commander. Awful and solemn moment was that: an illustration of what shall take place at the final assize, when the wicked will have to stand before and be judged by the great Joshua. They who made lies their refuge shall then be exposed. They who sought shelter in a nominal profession and mingled with the people of God shall then be openly discovered. None can be concealed from the eyes of Omniscience, none escape His tribunal. "Thine hand shall find out all Thine enemies" (Ps. 21:8), and then will they prove what a fearful thing it is to "fall into the hands of" the One they opposed.
In Joshua's requiring the kings to be brought before him, the Christian is taught that he must (in prayer) bring all his foes-be they inward lustings or outward temptations-to the Savior, for it is not by his own strength he can vanquish them. Next, "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 we are told, "They came near and put their feet upon the necks of them" (v. 24). Very striking is this, and most important the spiritual instruction contained therein. Being dealt with in this manner betokened that these kings were in complete subjugation unto the people of God. And that is the attitude which faith is to take unto all its enemies, regarding them as foes already defeated-not by himself, but by his victorious Head; and, as a member of His body, sharing therein. Christ has gloriously prevailed over sin and Satan, and it is the Christian's privilege to appropriate the same unto himself. Has not God promised him, "Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet" (Ps. 91:13)? That is realized each time the saint treats with contempt and abhorrence the evil solicitations of Satan and his agents.
What we have just said ought to be the constant and uniform experience of the believer. That it is not so is due in part to his failure to plead daily the promise of Psalm 91:13, and count upon the Lord making it good more fully unto him. God has "put all things under His [Christ's] feet" (Eph. 1:22), which is explained by, "Thou hast put all things in subjection under His feet (Heb. 2:8); and by Joshua's bidding his captains place their feet upon the necks of these defeated kings we are thereby shown that our Savior would have His people bring into subjection their spiritual enemies and share in His triumph over them. He would have them plead before God the efficacy of His sacrifice, and beg Him to grant them a deeper acquaintance experientially of its cleansing virtues. Is it not written, "they overcame him [the Devil] by the blood of the Lamb" (Rev. 12:11)? And so shall we, if we trust in its sufficiency-not only to put away our sins from before God, but also to enable us to prevail over them in our present warfare. Christ has made believers "kings and priests unto God" (Rev. 1:6), then let them earnestly seek grace to act as such, having dominion over themselves, ruling their spirit (Prov. 16:32; 1 Cor. 6:12).
"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" (v. 25). The ultimate and complete victory of the believer is infallibly certain. "The God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you" (Rom. 16:20). The juxtaposition of those two things should be carefully noted, the second one intimating that the first statement is made for the express purpose of quickening us to fight the good fight of faith. The issue of that fight is not left in the slightest doubt. The members of Christ's body must be partakers of the victory of their Head. In emphasizing the prediction of Genesis 3:15, too little attention has been given to the promise of Romans 16:20. Christians have to do with a foe that was completely defeated at the cross, for through death Christ annulled him who had the power of death (Heb. 2:14) and spoiled principalities and powers, triumphing over them (Col. 2:15). Those consolatory declarations are made to encourage us to resist the Devil, regarding him as a foe already conquered, as one who has no claims upon us, as one whom at the close God will tread under our feet; and the extent to which we appropriate "the [available] grace of our Lord Jesus Christ" will be the measure in which we shall tread him underfoot now.
"And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening. And it came to pass at the time of the going down of the sun, that Joshua commanded and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day" (vv. 26, 27). The mightiest of those who have rebelled against God and persecuted His people will yet be treated with the utmost ignominy and summary judgment. Hanging them upon trees demonstrated that they were accursed of God (Gal. 3:13). "Though hand join in hand, the wicked shall not be unpunished. Their wisest counsels prove a snare to entangle them, their most valiant and vigorous exertions expose their weakness and end in disgrace and dismay, their choicest blessings are changed into a curse and their secret retreats become their prisons or their graves! Kings and mighty captains, who are disobedient to God, will at last be treated as arch-rebels, to be distinguished only by the deepest infamy and heaviest vengeance; and all the Israel of God will join the triumph of the Captain of their salvation in trampling upon the necks of their proudest opposers, exclaiming, 'So let all Thine enemies perish, O Lord' (cf. Psalm 149:6-9)" (Thomas Scott).
13. Victory At Gibeon (Continued)
Joshua 10:1-43
Makkedah
"And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies" (Josh. 10:13). Therein demonstration was made of the absolute supremacy and invincible might of Jehovah. Three great miracles were wrought that day by the Lord on behalf of his people, for they are explainable by naught but Divine causation. First, there had been the great hailstones that God had cast down from heaven, and which were remarkable for their magnitude, their efficacy and their discrimination-more of the Amorites dying from them than by the sword of Israel, and so directed that none of the latter were even injured by them. Second, the sun standing still in mid heaven, and remaining so for "almost a whole day." Third, the staying of the moon in her course, for it is to be noted that Joshua (as the type of Christ) had addressed her directly: "Sun, stand thou still upon Gibeon, and thou, Moon, in the valley of Ajalon" (v. 12)-evidently he did not believe that the two bodies acted so automatically m conjunction that it was unnecessary to give distinct command unto the latter, for in such case he would have spoken only to the sun. It was therefore a different and additional miracle that the moon also "stayed," as is further evident by the Holy Spirit's separate mention of each in verse 13.
It is exceedingly solemn to observe that these extraordinary displays of God's power were judgments upon the Canaanites, and that like the great deluge in the days of Noah, the destruction of the cities of the plain by fire from heaven, and the fearful plagues upon Egypt, the miracles of Joshua 10 were interpositions of Jehovah for the express purpose of destroying the wicked. This presents to us an aspect of the Divine character which, in the vast majority of pulpits, has been deliberately ignored and suppressed for the past fifty years, until the Deity of Holy Writ is now, even in Christendom, "the unknown God." Those miracles make it clearly evident that God's holiness is as real as His grace, His justice as His mercy, His wrath as His love; and they require to be given equal prominence in the preaching of those who profess to be His ministers. They were so by the Divine Preacher: neither prophet nor apostle spoke so plainly or so frequently as did Christ upon the fearful portion awaiting the lost: such expressions as "the wrath of God," the "damnation of hell," "the furnace of fire [where] there shall be wailing and gnashing of teeth," the "worm that dieth not and the fire that is not quenched," were upon His lips much oftener than "the love of God."
It is the lamentable and patent dishonesty of so many pulpits during the past two or three generations that is so largely responsible for the moral corruption of our nation today. Of old the Lord complained of those in Israel "whose lips should keep knowledge," that "ye have not kept My ways, but have been partial in the Law" (Mal. 2:9), and thus has history repeated itself. Instead of declaring "all the counsel of God" (Acts 20:27), unfaithful men dwelt only on those portions of the Truth which made for their own popularity, deliberately omitting whatever would be unpalatable to their unregenerate hearers. Such a one-sided portrayal was made of the Divine character that the Most High was not held in awe; the moral law was relegated unto the Jews, so that sin became to be regarded lightly; and the soothing opiate that God loves everybody took away all fear of the wrath to come. Thousands of thinking men forsook such an effeminate ministry, and those who continued under it were lulled soundly asleep. The children of the former, for the most part, grew up entirely godless; while those of the latter believed in a "god" which is the figment of a sickly sentimentality. And, my reader, where there is no reverence of God and respect for His Law, there will never be genuine regard for human law.
In consequence of such widespread perfidy on the part of the "churches," and the disastrous effects thereof upon the community, an insulted and incensed God is now dealing with Christendom, not in grace, but in judgment! Never was an error so plainly exposed as "Dispensationalism" has been during our lifetime. So far from the "silent heaven" of Sir Robert Anderson and his school, the heavens have been thundering loudly. Instead of this Christian era differing from all previous ones, by an exemption from open displays of God's anger, it has been, and still is, marked by such with increasing frequency and severity. True, the Day of Salvation has not yet expired, the way of deliverance from the everlasting burning is still available for every individual who accepts the free offer of the Gospel; nevertheless, God has a controversy with those who have slighted His authority and ignored the claims of His righteousness. It is an obvious fact that His judgments have fallen the heaviest upon those parts of the earth which have enjoyed the most spiritual light but deliberately closed their eyes to it. He has ceased using the "still small voice" of winsomeness, and has been speaking loudly in the earthquake and the fire (1 Kings 19).
"And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel" (v. 14). Those words supply definite confirmation of our remarks upon verse 12, that these miracles were wrought by God in answer to the supplication of His servant-he had at first addressed himself unto the Lord in private, and then, in the hearing of Israel, to the luminaries of heaven. Therein we behold the amazing condescension of the Most High, that he deigns not only to listen to the voice of His creatures, but also to respond to their appeals. It should be pointed out that, as so often in Scripture, the language of this verse is relative and not absolute-both before and since then God has often listened to the voice of man, but not to the extent of altering the movement of the whole planetary system. In this extraordinary instance we may perceive how, once more, the Lord made good His promise to Joshua, in Joshua 3:7, and, as the man whom He delighted to honor, further "magnified him in the sight of all Israel." The final clause of the verse tells us why Jehovah so acted on this occasion-to make it still more evident that He was the Captain of Israel's armies, and that when He laid bare His mighty arm none of their enemies could stand before Him. These supernatural phenomena must have made a deep impression upon the surrounding nations, especially those given to the study of astronomy.
"And Joshua returned, and all Israel with him, unto the camp to Gilgal" (v. 15). This verse is by no means free of difficulty, for in view of what is recorded in verses 17-20 it would appear that both Joshua and his men remained for some time in the vicinity of Gibeon; while verse 21 is still more definite-"and all the people returned to the camp to Joshua at Makkedah." Moreover, as Scott pointed out, "It is most unlikely that Joshua would march his army twenty or thirty miles in the midst of victory"-especially after marching all the previous night and being so strenuously engaged that supernaturally prolonged day. The absence of the word "Then" at the beginning of the verse precludes the necessity of our understanding it to mean that they returned immediately unto "the camp to Gilgal"; and since identically the same statement is made in verse 43, we regard this in verse 15 as being said by way of anticipation and not as something then accomplished. Ultimately they returned there: to acquaint the congregation with their victory, to render public thanks to God, and to resume and complete their preparations for the northern campaign (Josh. 11:1-7). Note well the "all Israel with him," which was yet another miracle-not one had been killed by the hail or slain by the Canaanites!
"But these five kings fled, and hid themselves in a cave at Makkedah" (v. 16). These were the same kings mentioned in verse 3, who had determined upon the destruction of Gibeon. That very morning they had proudly stood at the head of their armies, only to see them utterly routed and almost annihilated, not only by the sword of Israel but also by the artillery of heaven. The tables had indeed been turned with a vengeance, as the opening "But" of the verse is designed to emphasize. Instead of seeking to rally the remnants of their armies and leading their men in a final stand, they were panic-stricken, and ignominiously took to their heels in an attempt to preserve their own lives. They must have realized that more than human forces were arrayed against them, and, filled with terror, they sought to escape the avenger. Doubtless they cherished the hope that the darkness which was due would aid their escape, and they must have been utterly dismayed by the supernatural prolongation of the daylight. They had traveled quite a distance from Gibeon, but the relentless chase of those who sought their death still continued (v. 10).
The "cave" incidents recorded in the Scriptures are of considerable variety. The first one noticed was the place of unmentionable degradation on the part of Lot and his daughters after their merciful deliverance from Sodom (Gen. 19:30-38). The next is where Abraham honorably purchased the field of Ephron, wherein was a cave which became the burial place of his wife Sarah (Gen. 23:17, 19), as another was the temporary sepulcher of Lazarus (John 11:38)-not so the Savior's, whose holy body was laid in a new tomb "hewn out in the rock" (Matthew 27:60). In the cave of Adullam, David and his loyal followers found asylum from the murderous designs of Saul. At a later date another cave provided shelter for fifty of the Lord's prophets, when Obadiah hid them from the wicked Jezebel (1 Kings 18:4), to which allusion is made in Hebrews 11:38. The final reference is in Revelation 6 when in the great day of the Lamb's wrath-of which Joshua 10 provided a faint adumbration, for in that day too the heavenly bodies shall be affected-the kings of the earth and the great men shall hide themselves in the dens and in the rocks of the mountains, and shall say unto them, "Fall on us, and hide us from the face of Him that sitteth on the throne and from the wrath of the Lamb" (vv. 12-17).
"And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah" (v. 17). We may perhaps connect this verse with the fifteenth, and understand by its language simply that Joshua had planned to return at once unto Gibeon. Before actually carrying out his design, apparently, he determined to make sure that vengeance had been executed upon the ringleaders of the unprovoked attack upon Gibeon. The fact that Joshua was here told that these kings were "found" suggests that he had given instructions to make search, and ascertain whether the five kings were among those captured, or if their corpses could be identified upon the field of battle. Whether it was some of his own men who had succeeded in locating the fugitives, and now acquainted Joshua with their hiding place, or Canaanitish traitors who had observed their taking refuge in this cave, and desired to ingratiate themselves with Joshua by turning "informers," we know not the bare fact alone is stated: their attempt at concealment had failed. It is to be borne in mind that they were endeavoring to escape not only the sword of Israel, but the vengeance of God-for "the Lord fought for Israel" (v. 14) and concealment from Him was impossible.
"And Joshua said, Roll great stones upon the mouth of the cave, and Set men by it for to keep them" (v. 18). Observe the collectedness of Israel's leader even in the heat of battle. Instead of being elated and excited by the tidings he had just received, or perturbed because it conflicted with his intention of returning forthwith to Gibeon, he calmly gave orders which would effectively prevent the escape of the kings, securing them in the cave until such time as would be convenient for them to be brought before him and dealt with as they deserved, for the next two verses indicate that information had also just been received that Israel's task on this occasion had not yet been completed. "The kings escaped the hailstones and the sword, only to be reserved to a more ignominious death; for the cave in which they took shelter became first their prison and then their grave" (T. Scott). Very similar was this to the case of Pharaoh, who survived the ten plagues upon the land of Egypt, that he might be a greater and more notable memorial of God's wrath and power. Both instances supply illustrations of that solemn declaration, "The Lord knoweth how . . . to reserve the unjust unto the day of judgment to be punished" (2 Pet. 2:9).
"And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the Lord your God hath delivered them into your hand" (v. 19). When directing the battle against the King of Ai it appears that Joshua stood on some eminence where he could be seen by his men and from which he issued his orders (Josh. 8:18, 26). But on this occasion they were in a mountainous section of Canaan where the terrain was much more broken, which precluded such a policy. It is clear from verse 10 that after the principal engagement the Amorites fled in several directions. Possibly the main body of those who took to their heels had been slain, and Joshua concluded that the death-dealing hail had accounted for the remainder, and had therefore commenced preparations for the return to their headquarters. But the information he had recently received caused him to change his plans, and to issue the above order. His "stay ye not" implies that there had been a pause, and he now gave this word to stimulate his men unto a final effort. Well as they had done, and weary as they might be, this was no time to relax or to sit down congratulating one another.
Note the argument made use of by Joshua as he here encouraged those under him to redouble their efforts and finish the work required of them: "for the Lord your God hath delivered them into your hand." It may well be that they were reluctant to act so ruthlessly, and that there was some doubt in their mind about pursuing so merciless a policy. Having completely defeated them in battle, and seen a still greater number killed by the hailstones, should not the remaining survivors be shown clemency? But neither Joshua nor those under him were free to please themselves in this matter: "when the Lord thy God shall deliver them before thee, thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them" (Deut. 7:2-repeated in verses 16-23). That Divine command was a general and not a universal one, being limited as to time ("when") and qualified by Deuteronomy 20:10, 11. On each occasion the task of Israel's army was to be regulated by that Divine mandate. That it must be so in this instance was made unmistakably clear by Jehovah's words to Joshua in verse 8, "I have delivered them into thine hand," and therefore they must slay the Amorites without pity or respite.
"And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them entered into fenced cities" (v. 20). The closing words of this verse make it clear that, notwithstanding the extremely heavy losses which the Amorites had sustained, some of them succeeded in making good their escape. That some of them would do so was intimated by Joshua's "smite the hindmost" in the preceding verse. It was too late then to round them all up: only the laggards in the rear could be overtaken. So it is in the spiritual warfare of the Christian: even after his greatest victories, some of his enemies still survive. In view of God's dealings with Israel we need not be surprised at this, for at a later date He told them: "I also will not henceforth drive out any from before them of the nations which Joshua left when he died: that through them I may prove Israel, whether they will keep the way of the Lord to walk therein, as their fathers did keep it, or not" (Judg. 2:21, 22).
"And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel" (v. 21). That "all the people returned to the camp" shows that none of the Israelites had been slain by the enemy. So it is spiritually. Whatever buffetings the believer endures, none of his graces can be destroyed by Satan. That the men of Israel returned to the camp to Joshua in peace shows how the saint should conduct himself when he has been granted success over his foes, namely, seek and enjoy communion with the antitypical Joshua. That none moved his tongue against them demonstrates how fully the fear of God had fallen upon the Canaanites: so awed were they that none dared to curse their victors, or utter a word of reproach against them.
Let us remind the reader once more that Israel's conquest and occupation of the land of Canaan present to us a typical picture of the Christian's warfare and present enjoyment of his spiritual inheritance. That warfare is many-sided, and constitutes one of the principal parts of the "service" in which the Lord requires His people to be engaged, and which renders all their other actions unacceptable unto Him while it be disregarded. Alas that we are living in a day of such gross darkness and crass ignorance that comparatively few, even in Christendom, have any scriptural concept of the kind of enemies which the saint is called upon to conquer, or the nature of that work in which he ought to abound. The worst of his foes is neither the world nor the Devil, but rather "the flesh." It is not external temptations but inward lusts that constitute his gravest menace and greatest danger. It is the subduing of those "fleshly lusts, which war against the soul" (1 Pet. 2:11), the resisting of his inbred corruptions, which the believer is to be constantly occupied with, for while they be neglected all his other efforts to please God are in vain. "From whence come wars and fightings among you [Christians]? come they not hence, even of your lusts that war in your members?" (Jam. 4:1).
It is the mortification of their lusts and the cultivation of their graces which is the lifelong task that God has set before His children. The greater part of the New Testament consists of the epistles, which are addressed directly to the saints, and they will be searched in vain for any exhortation which bids them preach to others, engage in evangelistic activities, or do "personal work." On the other hand, those epistles will be found to abound in such injunctions as, "Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. . . . Let us therefore cast off the works of darkness, and let us put on the armor of light" (Rom. 6:13, 13:12), "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1), "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness" (Eph. 4:22-24), "Be diligent that ye may be found of Him in peace, without spot, and blameless" (2 Pet. 3:14).
There is the scriptural answer to the oft-raised question, What can I do for the Lord in return for all He has done for me? How can I best express my gratitude for His wondrous mercy? By keeping "thy heart with all diligence" (Prov. 4:23), for true godliness is not so much a thing of the head, or of the hand, but of the heart. Therein lies the "sphere of his service." There he will discover more than enough to keep him diligently engaged the remainder of his days: to transform a barren wilderness, or rather a neglected field (Prov. 24:30, 31), into a garden for his Master to delight in; to root out the weeds and burn up the thorns and thistles, and to replace them with fragrant flowers and luscious fruits; for only then will he be able to say, "Let my Beloved come into His garden, and eat His pleasant fruits" (Song 4:16). But alas, pride and the restless energy of the flesh cause him to be occupied with the gardens (souls) of his fellows, instead of working out his own salvation with fear and trembling. It is much easier to preach unto others than to gain the mastery over sinful self. It is greatly to be feared that many a Christian has cause to say, "They made me the keeper of the vineyards; but mine own vineyard have I not kept" (Song 1:6).
"Mortify therefore your members which are upon the earth: fornication. uncleanness, inordinate affection, evil concupiscence, and covetousness" (Col. 3:5). Here is the duty enjoined, the great task assigned. The tense of the verb expresses continued action, that which is to be our daily concernment and practice, and not merely by fits and starts. The evil lusts here named are termed "members" because indwelling sin is compared with an organism-"the old man" (Eph. 4:22), "the body of this death" (Rom. 7:24). In addition to our natural bodies, there is a body of corruption, which wholly compasses the soul-"the body of the sins of the flesh" (Col. 2:11). "Your members which are upon the earth" is added to prevent our supposing that the reference is to a mortifying of our physical bodies, for external macerations are of no avail. It is our depraved nature which uses these lusts, as the natural body does its members. Sin is very much alive in the Christian, for the flesh or evil nature is ever opposing the spirit (Gal. 5:17), and he is called upon to employ no half measures in resisting the same. Corrupt propensities are to be dealt with unsparingly, sinful desires sternly denied, evil thoughts rejected with abhorrence.
Dangerous enemies are not to be handled gently, and sin is to be shown no mercy, but is to be so striven against that we earnestly seek to slay it. "Mortify" means put to death, destroy. Extinguish all lustings after earthly and carnal things which are opposed to the spiritual anti heavenly life which we have in and from Christ. Yet the term is not to be understood absolutely, in the sense of slaying so as to deprive of the being of sin; but rather to render it useless. In Romans 4:19, we read of Abraham that "he considered not his own body now dead," yet it was not so absolutely; but its natural vigor was greatly abated. Hence Hebrews 11:12, speaks of his being "as good as dead." As Owen well expressed it, "To mortify signifies a continued act, in taking away the power and force of anything, until it ceases to be dead unto some certain ends or purposes." The flesh cannot be subdued without our doing violence to its affections, and the figurative expression of "mortifying" is used to denote the painfulness and troublesomeness of the task. But however unpleasant the duty, we only make more pain for ourselves it be neglected. Neglect weakens and wastes indwelling grace, for it is impossible for sin and grace to be strong in the soul at the same time.
Now it is this aspect of our spiritual warfare which is in view in Joshua 10:17-27. In the slaying of those five kings we have shadowed forth the Christian's obligation to mortify his lusts and render impotent the sin which indwells him. There are several respects in which those kings typed out the believer's corruptions. First, they belonged to an alien race, being Amorites: so, too, the lusts of the flesh are not a part of man's original nature. Second, they sought to slay the Gibeonites, who were a figure of young converts: in like manner, the flesh is hostile to the spirit. Third, they were defeated by the men of Israel: thus also is the saint frequently given the victory over his temptations. Fourth, they hid in a cave: after their temporary defeat, our lusts cease their raving and we are granted a respite. Fifth, they were then rendered helpless by Joshua's orders (v. 18), as our passions are when Christ rebukes them and bids them be still. Sixth, they were taken out of their concealment and brought before Joshua, teaching us that Christ alone can deal effectually with our enemies. Finally, the captains of Israel were bidden to place their feet upon the necks of these kings, after which they were slain.
In the preceding articles on Joshua 10 we have already covered, from the historical standpoint, the first five of the above points, and we must now consider more distinctly their typical significance ere turning to the final ones. The great work of mortification in which God calls His people to engage consists of a constant endeavor to subdue the ragings of indwelling sin, in order that they may serve and glorify Him. Sin is an active principle, ever inclining us to evil-"warring against' the new nature (Rom. 7:23), hindering us from that which is good, drawing off the heart from holy duties or distracting us in them; and therefore it is to be steadfastly resisted. Complete exemption from its power is not attainable in this life, but its influence over us may be greatly diminished. Mortification is to be extended unto every internal disposition which is evil, as well as unto our external acts, refusing to hearken to their solicitation and denying them that food on which they could feed (Rom. 13:14), vigorously opposing them as water is cast upon fire. We are to aim at extirpating not only those gross sins which are condemned by men, but even those which are condoned and admired by the world.
When the five kings had met with a summary defeat at Gibeon, they "fled, and hid themselves in a cave" (Josh. 10:16). Similar is the experience of the believer when the Lord has granted him a notable victory or a blessed season of revival in his soul: his heart rests sweetly on Christ and inward peace is now his portion. Nevertheless, though quiet, his enemies have not ceased to be, and therefore he needs to make close inspection within, and deal with what will again cause him trouble if it be left to itself. Thus we are told that Joshua was informed, "The five kings are found hid in a cave" (v. 17), which implies that a diligent search had been made for them. Israel's leader then gave orders for great stones to be rolled upon the mouth of the cave, and men set before it "for to keep them" (v. 18). Such is our responsibility: to use every means appointed by God for the subduing and suppression of our lusts, and preventing their breaking forth into renewed activity. Said the apostle, "I keep under my body, and bring it into subjection" (1 Cor. 9:27). Said the Psalmist, "I have refrained my feet from every evil way, that I might keep Thy Word" (Ps. 119:101).
"Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. And they did so, and brought forth those five kings unto him out of the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon" (Josh. 10:22, 23). The opening word of those verses is both important and significant, for it not only indicates the connection between them and verse 21, but also serves to intimate and introduce a prophetic picture of things to come. First, there had been "a very great slaughter" of the Lord's enemies (v. 20), as there will be at the close of this world's history (2 Thess. 1:7-9; Rev.19:11-15). Second, "all the people returned to the camp to Joshua at Makkedah" (v. 21)-a blessed foreshadowing of the entire Church being gathered around the antitypical Joshua after their warfare is accomplished. Third, "none moved his tongue against any of the children of Israel" (v. 21): in like manner will the supremacy of Christ and His redeemed be recognized and owned in the great day to come (1 Cor. 6:2, 3, Rev. 2:26). Fourth, Joshua did not personally fetch these kings out of their hiding place, but called upon others to bring them before him: so before Christ "shall be gathered all nations" (Matthew 25:32)-by "the holy angels" of verse 31, the "reapers" of Matthew 13:30.
Those kings had thought more of their own skins than of the welfare of their men. They had fled for their lives and sought refuge from their pursuers. But in vain-impossible to evade the vengeance of God. Their place of concealment was soon discovered, and at the time which best suited Joshua they were brought before him and dealt with as they deserved-those who foment war rarely escape the worst of its consequences. No further respite was allowed them: these kings, who had determined the destruction of the peaceful Gibeonites, must now appear before Israel's commander. Awful and solemn moment was that: an illustration of what shall take place at the final assize, when the wicked will have to stand before and be judged by the great Joshua. They who made lies their refuge shall then be exposed. They who sought shelter in a nominal profession and mingled with the people of God shall then be openly discovered. None can be concealed from the eyes of Omniscience, none escape His tribunal. "Thine hand shall find out all Thine enemies" (Ps. 21:8), and then will they prove what a fearful thing it is to "fall into the hands of" the One they opposed.
In Joshua's requiring the kings to be brought before him, the Christian is taught that he must (in prayer) bring all his foes-be they inward lustings or outward temptations-to the Savior, for it is not by his own strength he can vanquish them. Next, "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 we are told, "They came near and put their feet upon the necks of them" (v. 24). Very striking is this, and most important the spiritual instruction contained therein. Being dealt with in this manner betokened that these kings were in complete subjugation unto the people of God. And that is the attitude which faith is to take unto all its enemies, regarding them as foes already defeated-not by himself, but by his victorious Head; and, as a member of His body, sharing therein. Christ has gloriously prevailed over sin and Satan, and it is the Christian's privilege to appropriate the same unto himself. Has not God promised him, "Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet" (Ps. 91:13)? That is realized each time the saint treats with contempt and abhorrence the evil solicitations of Satan and his agents.
What we have just said ought to be the constant and uniform experience of the believer. That it is not so is due in part to his failure to plead daily the promise of Psalm 91:13, and count upon the Lord making it good more fully unto him. God has "put all things under His [Christ's] feet" (Eph. 1:22), which is explained by, "Thou hast put all things in subjection under His feet (Heb. 2:8); and by Joshua's bidding his captains place their feet upon the necks of these defeated kings we are thereby shown that our Savior would have His people bring into subjection their spiritual enemies and share in His triumph over them. He would have them plead before God the efficacy of His sacrifice, and beg Him to grant them a deeper acquaintance experientially of its cleansing virtues. Is it not written, "they overcame him [the Devil] by the blood of the Lamb" (Rev. 12:11)? And so shall we, if we trust in its sufficiency-not only to put away our sins from before God, but also to enable us to prevail over them in our present warfare. Christ has made believers "kings and priests unto God" (Rev. 1:6), then let them earnestly seek grace to act as such, having dominion over themselves, ruling their spirit (Prov. 16:32; 1 Cor. 6:12).
"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" (v. 25). The ultimate and complete victory of the believer is infallibly certain. "The God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you" (Rom. 16:20). The juxtaposition of those two things should be carefully noted, the second one intimating that the first statement is made for the express purpose of quickening us to fight the good fight of faith. The issue of that fight is not left in the slightest doubt. The members of Christ's body must be partakers of the victory of their Head. In emphasizing the prediction of Genesis 3:15, too little attention has been given to the promise of Romans 16:20. Christians have to do with a foe that was completely defeated at the cross, for through death Christ annulled him who had the power of death (Heb. 2:14) and spoiled principalities and powers, triumphing over them (Col. 2:15). Those consolatory declarations are made to encourage us to resist the Devil, regarding him as a foe already conquered, as one who has no claims upon us, as one whom at the close God will tread under our feet; and the extent to which we appropriate "the [available] grace of our Lord Jesus Christ" will be the measure in which we shall tread him underfoot now.
"And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening. And it came to pass at the time of the going down of the sun, that Joshua commanded and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day" (vv. 26, 27). The mightiest of those who have rebelled against God and persecuted His people will yet be treated with the utmost ignominy and summary judgment. Hanging them upon trees demonstrated that they were accursed of God (Gal. 3:13). "Though hand join in hand, the wicked shall not be unpunished. Their wisest counsels prove a snare to entangle them, their most valiant and vigorous exertions expose their weakness and end in disgrace and dismay, their choicest blessings are changed into a curse and their secret retreats become their prisons or their graves! Kings and mighty captains, who are disobedient to God, will at last be treated as arch-rebels, to be distinguished only by the deepest infamy and heaviest vengeance; and all the Israel of God will join the triumph of the Captain of their salvation in trampling upon the necks of their proudest opposers, exclaiming, 'So let all Thine enemies perish, O Lord' (cf. Psalm 149:6-9)" (Thomas Scott).