Joshua 10:18

By blocking the opening of the cave, Joshua reduced the number of guards needed to keep the kings from escaping. This also eliminated danger to the guards and freed more men to pursue the fleeing people.

Gibeon and its neighboring cities were on a plateau (high flat place) north of Jerusalem (see study note on 7:2). With Gibeon now as an ally with Israel, Israel controlled the plateau and the central hill country near Gibeon. Historically, controlling the plateau often meant controlling the hill country. The kings of Canaan had to conquer Gibeon, or they would fail.

THE FIVE KINGS HANGED. (Jos 10:16-27)

these five kings . . . hid themselves in a cave--Hebrew, "the cave."

at Makkedah--The pursuit was continued, without interruption, to Makkedah at the foot of the western mountains, where Joshua seems to have halted with the main body of his troops while a detachment was sent forward to scour the country in pursuit of the remaining stragglers, a few of whom succeeded in reaching the neighboring cities. The last act, probably the next day, was the disposal of the prisoners, among whom the five kings were consigned to the infamous doom of being slain (Deu 20:16-17); and then their corpses were suspended on five trees till the evening.

It was a brave appearance, no doubt, which the five kings made when they took the field for the reducing of Gibeon, and a brave army they had following them; but they were all routed, put into disorder first, and then brought to destruction by the hail-stones. And now Joshua thought, his work being done, he might go with his army into quarters of refreshment. Accordingly it was resolved, perhaps in a council of war, that they should presently return to the camp at Gilgal (Jos 10:15), till they should receive orders from God to take possession of the country they had now conquered; but he soon finds he has more work cut out for him. The victory must be pursued, that the spoils might be divided. Accordingly he applies himself to it with renewed vigour.
I. The forces that had dispersed themselves must be followed and smitten. When tidings were brought to Joshua where the kings were he ordered a guard to be set upon them for the present (Jos 10:18), reserving them for another day of destruction, and to be brought forth to a day of wrath, Job 21:30. He directs his men to pursue the common soldiers, as much as might be, to prevent their escaping to the garrisons, which would strengthen them, and make the reduction of them the more difficult, Jos 10:19. Like a prudent general, he does that first which is most needful, and defers his triumphs till he has completed his conquests; nor was he in such haste to insult over the captive kings but that he would first prevent the rallying again of their scattered forces. The result of this vigorous pursuit was, 1. That a very great slaughter was made of the enemies of God and Israel. And, 2. The field was cleared of them, so that none remained but such as got into fenced cities, where they would not long be safe themselves, nor were they capable of doing any service to the cities that sheltered them, unless they could have left their fears behind them. 3. None moved his tongue against any of the children of Israel, Jos 10:21. This expression intimates, (1.) Their perfect safety and tranquillity; some think it should be read (from Exo 11:7), Against any of the children of Israel did not a dog move his tongue; no, not against any one man of them. They were not threatened by any danger at all after their victory, no, not so much as the barking of a dog. Not one single Israelite (for the original makes it so particular) was brought into any distress, either in the battle or in the pursuit. (2.) Their honour and reputation; no man had any reproach to cast upon them, nor an ill word to give them. God not only tied the hands, but stopped the mouths, of their enraged enemies, and put lying lips to silence. (3.) The Chaldee paraphrase makes it an expression of their unalloyed joy for this victory, reading it, There was no hurt nor loss to the children of Israel, for which any man should afflict his soul. When the army came to be reviewed after the battle, there was none slain, none wounded, none missing. Not one Israelite had occasion to lament either the loss of a friend or the loss of a limb, so cheap, so easy, so glorious, was this victory.
II. The kings that had hidden themselves must now be called to an account, as rebels against the Israel of God, to whom, by the divine promise and grant, this land did of right belong and should have been surrendered upon demand. See here,
1. How they were secured. The cave which they fled to, and trusted in for a refuge, became their prison, in which they were clapped up, till Joshua sat in judgment on them, Jos 10:18. It seems they all escaped both the hail-stones and the sword, God so ordering it, not in kindness to them, but that they might be reserved for a more solemn and terrible execution; as, for this cause, Pharaoh survived the plagues of Egypt, and was made to stand, that God might in him show his power, Exo 9:16. They all fled, and met at the same place, Providence directing them; and now those who were lately consulting against Israel were put upon new counsels to preserve themselves and agreed to take shelter in the same cave. The information brought to Joshua of this is an evidence that there were those of the country, who knew the holes and fastnesses of it, that were in his interests. And the care Joshua took to keep them there when they were there, as it is an instance of his policy and presence of mind, even in the heat of action, so, in the result of their project, it shows how those not only deceive themselves, but destroy themselves, who think to hide themselves from God. Their refuge of lies will but bind them over to God's judgment.
2. How they were triumphed over. Joshua ordered them to be brought forth out of the cave, set before him as at the bar, and their names called over, Jos 10:22, Jos 10:23. And when they either were bound and cast upon the ground unable to help themselves, or threw themselves upon the ground, humbly to beg for their lives, he called for the general officers and great men, and commanded them to trample upon these kings, and set their feet upon their necks, not in sport and to make themselves and the company merry, but with the gravity and decorum that became the ministers of the divine justice who were not herein to gratify any pride or passion of their own, but to give glory to the God of Israel as higher than the highest, who treads upon princes as mortar (Isa 41:25), and is terrible to the kings of the earth, Psa 76:12. The thing does indeed look barbarous, thus to insult over men in misery, who had suddenly fallen from the highest pitch of honour into this disgrace. It was hard for crowned heads to be thus trodden upon, not by Joshua himself (that might better have been borne), at least not by him only, but by all the captains of the army. Certainly it ought not to be drawn into a precedent, for the case was extraordinary, and we have reason to think it was by divine direction and impulse that Joshua did this. (1.) God would hereby punish the abominable wickedness of these kings, the measure of whose iniquity was now full. And, by this public act of justice done upon these ringleaders of the Canaanites in sin, he would possess his people with the greater dread and detestation of those sins of the nations that God cast out from before them, which they would be tempted to imitate. (2.) He would hereby have the promise by Moses made good (Deu 33:29), Thou shalt tread upon their high places, that is, their great men, which should the rather be speedily fulfilled in the letter because they are the very last words of Moses that we find upon record. (3.) He would hereby encourage the faith and hope of his people Israel in reference to the wars that were yet before them. Therefore Joshua said (Jos 10:25): Fear not, nor be dismayed. [1.] "Fear not these kings, nor any of theirs, as if there were any danger of having this affront now put upon them in after-time revenged upon yourselves, a consideration which keeps many from being insolent towards those they have at their mercy, because they know not how soon the uncertain fate of war may turn the same wheel upon themselves; but you need not fear that any should rise up ever to revenge this quarrel." [2.] "Fear not any other kings, who may at any time be in confederacy against you, for you see these brought down, whom you thought formidable. Thus shall the Lord do to all your enemies; now that they begin to fall, to fall so low that you may set your feet on their necks, you may be confident that they shall not prevail, but shall surely fall before you," Est 6:13. (4.) He would hereby give a type and figure of Christ's victories over the powers of darkness, and believers' victories through him. All the enemies of the Redeemer shall be made his footstool, Psa 110:1. And see Psa 18:40. The kings of the earth set themselves against him (Psa 2:2), but sooner or later we shall see all things put under Him (Heb 2:8), and principalities and powers made a show of, Col 2:15. And in these triumphs we are more than conquerors, may tread upon the lion and adder (Psa 91:13), may ride on the high places of the earth (Isa 58:14), and may be confident that the God of peace shall tread Satan under our feet, shall do it shortly and do it effectually, Rom 16:20. See Psa 149:8, Psa 149:9.
3. How they were put to death. Perhaps, when they had undergone that terrible mortification of being trodden upon by the captains of Israel, they were ready to say, as Agag, Surely the bitterness of death is past, and that sufficient unto them was this punishment which was inflicted by many; but their honours cannot excuse their lives, their forfeited devoted lives. Joshua smote them with the sword, and then hanged up their bodies till evening, when they were taken down, and thrown into the cave in which they had hidden themselves, Jos 10:26, Jos 10:27. That which they thought would have been their shelter was made their prison first and then their grave; so shall we be disappointed in that which we flee to from God: yet to good people the grave is still a hiding-place, Job 14:13. If these five kings had humbled themselves in time, and had begged peace instead of waging war, they might have saved their lives; but now the decree had gone forth, and they found no place for repentance, or the reversal of the judgment; it was too late to expect it, though perhaps they sought it carefully with tears.

Joshua 10:15-28

15. And Joshua returned, and all Israel with him, unto the camp to Gilgal.

15. Reversus autem est Josue et universus Israel cum eo ad castra in Gilgal.

16. But these five kings fled, and hid themselves in a cave at Makkedah.

16. Fugerant vero ipsi reges, et absconderant se in spelunca in Makeda.

17. And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.

17. Et nuntiatum est Josue his verbis, Inventi sunt quinque reges absconditi in spelunca in Makeda.

18. And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:

18. Tunc dixit Josue, Devolvite saxa magna ad os speluncae, et constituite juxta eam viros ut custodiant eos.

19. And stay you 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 has delivered them into your hand.

19. Vos autem persequimini [99] inimicos vestros, et caudam eorum caedite, nec sinatis eos ingredi urbes suas: tradidit enim eos Jehova Deus vester in manum vestram.

20. 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.

20. Quum autem finem fecisset Josue, et filii Israel percutiendi plaga magna valde, donec consumerentur, et superstites qui evaserant ex ipsis ingressi essent urbes munitas.

21. 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.

21. Reversi sunt universus populus ad castra ad Josue in Makeda in pace: non movit contra filios Israel quisquam linguam suam.

22. Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.

22. Tunc dixit Josue, Aperite os speluncae, et adducite ad me quinque illos reges de spelunca.

23. 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.

23. Atque ita fecerunt, nempe adduxerunt ad eum quinque illos reges de spelunca, regem Jerusalem, regem Hebron, regem Jarmuth, regem Lachis, regem Eglon.

24. And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.

24. Quumque eduxissent quinque reges illos ad Josue, vocavit Josue omnes viros Israel, dixitque ducibus virorum bellatorum, qui profecti erant secum, Accedite, ponite pedes vestros super colla regum istorum. Et accesserunt, posueruntque pedes suos super colla ipsorum.

25. 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 you fight.

25. Tunc dixit ad eos Josue, Ne timeatis, et ne paveatis, fortes estoate, et roborate vos: sic enim faciet Jehova omnibus inimicis vestris contra quos pugnatis.

26. And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening.

26. Posthaec percussit eos Josue, et interfecit eos, et suspendit in quinque lignis, fueruntque suspensi in lignis usque ad vesperum.

27. 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.

27. Fuit praeterea tempore quo occumbit sol praecepit Josue, et deposuerunt eos e lignis, projeceruntque eos in speluncam in qua se absconderant, et posuerunt lapides magnos ad os speluncae usque in hunc diem.

28. And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that were therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho.

28. Makedam vero cepit Josue eo die, et percussit eam acie gladii, et regem ejus occidit una cum illis, et nullam animam quae esset in ea reliquit superstitem, fecitque regi Makeda quemadmodum fecerat regi Jericho.

15. And Joshua returned, etc This verse is not inserted in its proper place, [100] for shortly after the end of the battle is added, and the punishment inflicted on the kings, which was subsequent to the battle. We are then told of the encampment in Makkedah, and at last, in the end of the chapter, the return to Gilgal, which was introduced at the beginning without regard to the order of time, is repeated. Hence the narrative of the flight and concealment of the kings is connected with the former transactions. For having been informed during the heat of the battle that they were hiding in a cave, Joshua, fearing that if he were to set about capturing them, the others might escape, prudently contented himself with ordering the mouth of the cave to be blocked up with large stones, and setting sentinels over them, that being thus shut up, as it were in prison, they might at a fit time be brought forth and put to death. Hence, too, it appears that the army of the enemy was very large, because although the Israelites pressed closely upon them in their flight, and the sun himself gave an additional period for slaying them, it was impossible, notwithstanding, to prevent numbers of them from escaping into fortified cities. The divine assistance afforded to the Israelites was, however, sufficiently attested by the fact that they continued till they were wearied slaying at will all whom they met, and then returned safe. For the expression, that no one dared to move the tongue, implies that the Israelites gained a bloodless victory, [101] as if they had gone forth not to fight, but merely to slay.

18. And Joshua said, Roll, etc The enemy having been completely routed, Joshua is now free, and, as it were, at leisure, to inflict punishment on the kings. In considering this, the divine command must always be kept in view. But for this it would argue boundless arrogance and barbarous atrocity to trample on the necks of kings, and hang up their dead bodies on gibbets. It is certain that they had lately been raised by divine agency to a sacred dignity, and placed on a royal throne. It would therefore have been contrary to the feelings of humanity to exult in their ignominy, had not God so ordered it. But as such was his pleasure, it behooves us to acquiesce in his decision, without presuming to inquire why he was so severe.

At the same time, we must recollect, as I formerly hinted, first, that all from the least even to the greatest were deserving of death, because their iniquity had reached the highest pitch, and the kings, as more criminal than the others, deserved severer punishment; and secondly, that it was expedient to give an example of inexorable rigor in the person of the kings, whom the people, from a perverse affectation of clemency, might have been too much disposed to pardon. It was the will of God that all should be destroyed, and he had imposed the execution of this sentence on his people. Had he not stimulated them strongly to the performance of it, they might have found specious pretexts for giving pardon. But a mercy which impairs the authority of God at the will of man, is detestable. [102] Now, however, when regal honor is not spared, all handle for humanity to the plebeians and common vulgar is cut off.

By this instance, the Lord shows us the great interest he takes in his elect people; for it was an instance of rare condescension to place kings under their feet, and allow them to insult over their dignity, as if they had been petty robbers; as it is said in the Psalm, A two-edged sword is in their hand to execute vengeance on the nations, to bind their kings with fetters, and their nobles with chains of iron; to execute the judgment written: this honor have all the saints. (Psalm 149:6-9) That fearful sight had at the same time the effect of striking terror, so as to prevent the Israelites from imitating the manners of nations whose crimes they had seen so severely punished. Accordingly, we repeatedly meet in the books of Moses with this warning, You have seen how God took vengeance on the nations who were in the land of Canaan before you. Beware, therefore, of provoking the wrath of your God by their perverse doings. In one word, that God might be worshipped with greater sanctity, he ordered the land to be purged of all pollutions, and as the inhabitants had been excessively wicked, he willed that his curse should rest upon them in a new and unwonted manner.

25. And Joshua said unto them, Fear not, etc Joshua now triumphs in the persons of the five kings over all the others who remained. For he exhorts his own people to confidence, just as if those who still stood unsubdued were actually prostrate under their feet. Hence we gather, that by the trampling down of a few, the whole people were so elated, that they looked down with contempt on all the others, as if they were already overthrown. And, certainly, we have here a brighter display of the divine power, which could thus inspire confidence for the future.

It is to be observed, however, that the kings were hung up, not for the purpose of exercising greater severity upon them, but merely by way of ignominy, as they were already slain. It was expedient that this memorable act of divine vengeance should be openly displayed in the view of all. Perhaps, also, it was the divine purpose to infuriate the other nations by despair, and drive them to madness, that they might bring down swifter destruction on themselves, whetting the wrath of the Israelites by their obstinacy. The same ignominy is inflicted on the king of Makkedah, though he had not led out his forces, and a similar destruction is executed on the whole people, who had kept quiet within their walls. [103] It is probable, indeed, that they had made some hostile attempt, but the special reason was, that God had passed the same sentence upon all. Why the dead bodies were thrown into the cave at evening, I have elsewhere explained. Moreover, this whole history holds up to us as in a mirror, how, when the Lord is seated on his tribunal, all worldly splendor vanishes before him, and the glory of those who seemed to excel is turned by his judgment into the greatest disgrace.

Footnotes:

[99] The words "stay you not," contained in the original, and in the Septuagint, the English, and other versions, are omitted in Calvin's Latin. -- Ed.

[100] It is altogether omitted in the Septuagint. -- Ed.

[101] "A bloodless victory." Latin, "Incruenta victoria." French, "De la part des Israelites ils ont acquis la victoire sans qu'il leur ait couste la vie d'un seul homme;" "On the part of the Israelites they gained the victory without its having cost them the life of a single man." -- Ed.

[102] French, "Or c'este une misericorde qui merite d'estre deteestee, quand elle derogue a l'authorite de Dieu, et qu'elle la deminue selon qu'il semble bon aux hommes;" "Now it is a mercy which deserves to be detested, when it derogates from the authority of God, and lessens it according as it seems good to men." -- Ed.

[103] French, "Tout le peuple qui n'estoit point sorti de la ville n'en a pas eut meilleur conte;" "All the people who had not come out from the town did not get easier off." -- Ed.

Hid themselves in a cave - It is very likely that this cave was a fortified place among some rocks; for there were many such places in different parts of Palestine.

And Joshua said, roll great stones upon the mouth of the cave,.... To keep the kings in, that they might not make their escape, until he had convenient time to have them brought before him, and be treated by him as they deserved; and no doubt there were plenty of stones about the hill or mountain, in which this cave was, fit for this purpose:

and set men by it for to keep them; as a guard upon them, to prevent their escape.

The five kings fled and hid themselves in the cave that was a Makkedah. When they were discovered there, Joshua ordered large stones to be rolled before the entrance to the cave, and men to be placed there to watch, whilst the others pursued the enemy without ceasing, and smote their rear (vid., Deu 25:18), and prevented their entering into their cities. He himself remained at Makkedah (Jos 10:21).