John Calvin Commentary Joshua 10

Now it came to pass, etc. He had previously briefly touched upon, but now more fully details the conspiracy of the kings who lived both in the mountains and in the plain. For after mentioning that they were struck with fear and allied together to wage a common war, he had stopped suddenly and proceeded to speak of the Gibeonites.

What he had previously said of the kings in general, he now applies only to one individual. This was not because Adoni-zedek alone was afraid, but because he stirred up all the others and was the main instigator and leader in carrying on the war against the Israelites. This is sufficiently expressed by the plural form of the verb, for it is said, When Adoni-zedek had heard—they feared greatly. From this, it appears that they were all of the same mind. However, while some of them held back from fear, the one who possessed greater authority and was closer to the danger invited the four others to arms.

In the beginning of the chapter, it is again told how the five kings formed an alliance to confront the Israelites and avert the overthrow with which they were all threatened. But as the Gibeonites had meanwhile surrendered, the kings first turned their arms against them, aiming both to inflict punishment upon them as traitors to their country (thus making them an example to all their neighbors), and also to inspire their own soldiers with confidence by striking terror into those vanquished enemies. Therefore, they resolved to attack the Gibeonites who, by their embassy, had caused a disruption and opened a way for the Israelites.

Indeed, they had a plausible pretext for war in their resolve to punish the cowardice of those who had chosen to side with strangers (who were about to lay the whole country waste) rather than faithfully defend their neighbors. And the Gibeonites experienced how useless their clever plan would have been if they had not been saved in pity by the Israelites. Meanwhile, the Lord allowed them to be involved in danger so that, being freed twice, they might more willingly and meekly submit to the yoke.

And the men of Gibeon sent unto Joshua, etc. The course of the narrative is inverted; for the Gibeonites certainly did not wait until they were besieged. Instead, on seeing an army assembled and prepared, and having no doubt that they would have to bear the first attack as they had incurred general hatred, they anticipate the assault and hasten to seek Joshua's protection.

To desert those to whom life had been granted would have been at once unlawful, unjust, and inhumane. Indeed, as their surrender had followed from the agreement, they were entitled to be defended against violence and injury. Therefore, they justly implored the Israelites, under whose protection they were. There was no hesitation on Joshua's part, as he judged it his duty to defend those whose submission he had agreed to accept. It is true they had deceived him, but after the fraud was detected and they had confessed it, offering some mitigating circumstances, they had obtained pardon.

Thus, equity and a sense of duty did not allow the Israelites to abandon the Gibeonites to their fate. Still, Joshua is entitled to praise for his promptness in complying with the request and sending assistance without delay. He is said to have marched during the whole night and thus could not have proceeded with greater haste, even if the safety of the whole people had been at stake. If profane nations had always shown the same sincerity, they would rather have assisted their allies in a timely manner than avenged their disasters after they had suffered them.

However, the term suddenly should not be confined to a single day, as if Joshua had accomplished a three-day journey in a single night and made his appearance among the Gibeonites the next morning. All that is meant is his great speed and his not delaying his departure until the next day.

Although the Israelites moved their camp from Ai or that neighborhood, it was the third day before they entered the borders of the Gibeonites. Assuming that they then proceeded slowly in battle formation, Joshua was still at some distance when the request was made to him to assist the Gibeonites.

We have seen that Gilgal was the first station after crossing the Jordan and therefore more remote than Jericho. If anyone considers it absurd that after receiving the submission of several cities, Joshua should have turned back and left an empty district, the recovery of which from the enemy might again require new effort, I answer that there was no reason to fear that the enemy would come forward to occupy it and engage in an expedition attended with great danger and difficulty.

It is probable that when a body of troops was selected to attack Jericho, the women, children, and all others unfit for war remained in that quiet corner, where they might have the protection of those from the tribes of Reuben, Gad, and the half-tribe of Manasseh, who had been left on the opposite bank of the Jordan. For what purpose would they have carried with them into their battles children and women heavy with child, or nursing babies at their breasts? How, during the enemy's incursions, could food be found for such a multitude, or water sufficient to supply all their flocks and herds? I conclude, therefore, that Joshua and his soldiers returned to their tents so that they might refresh themselves for a short time with their wives and children, and there deposit the spoils with which they had been enriched.

And the Lord discomfited them, etc. It is uncertain whether the Lord anticipated the movement and armed Joshua by his oracle, drawing him out from Gilgal before he had taken any step, or whether he only confirmed him after he had made his preparations for setting out. It seems to me more likely that Joshua did not rush out as soon as he was asked without consulting God, but eventually, after being informed of his will, took up arms boldly and speedily. As he had recently been disciplined for excessive trustfulness, it is at least a probable conjecture that in this case of difficulty, he attempted nothing unless he had a divine command. The Lord, therefore, had concern for the miserable Gibeonites when he did not allow them to remain without the help of his people.

Joshua is made confident of victory so that he may help them; for God motivates us more strongly to carry out our duty by promising than by ordering. What is here promised to one belongs to all, but for the sake of honoring Joshua, it is entrusted specifically to him so that he may afterwards be the one to convey it to his army. For God does not speak from heaven to everyone without distinction, but bestows the honor only on excellent servants and chosen prophets.

It is also noteworthy that Joshua did not abuse the divine promise by making it an excuse for laziness, but felt all the more intensely spurred on after he was assured of a successful outcome. Many, while they showily express their faith, become lazy and idle from a false sense of security. Joshua hears that victory is in his hand, and to gain it, he runs swiftly to battle. For he knew that the successful outcome was revealed, not for the purpose of slowing him down or making him more careless, but of making him strive with greater zeal. Thus, he took the enemy by surprise.

And the Lord discomfited them, etc. In the first slaughter, the Lord exerted his own might but used the swords of the people. Therefore, we infer that whenever he works through men, nothing is detracted from his glory; instead, whatever is done returns to him alone. For when he employs the cooperation of men, he does not call in allies as a subsidiary force or borrow anything from them. Rather, since he is able to accomplish whatever he pleases by a mere nod, he also uses men as instruments to show that they are governed by his hand and will. Meanwhile, it is true to say either that the enemy were routed and crushed by God or by the Israelites, since God crushed them through the instrumentality of the Israelites.

In the second slaughter, the hand of God appeared more clearly when the enemy were destroyed by hail. And it is distinctly stated that more were destroyed by hail than were slain by the sword, so that there might be no doubt that the victory had been obtained from heaven. From this, it is again inferred that this was not common hail, such as usually falls during storms.

For, in the first place, more would have been wounded or scattered and dispersed than suddenly destroyed; and secondly, if God had not directed it precisely, part would have fallen on the heads of the Israelites.

Now, when one army is attacked separately while the other is kept free from injury and comes forward, as it were, to join auxiliary troops, it becomes perfectly clear that God is fighting from heaven. Similarly, it is said that God threw down great stones of hail from heaven; for the meaning is that they fell with extraordinary force and were far above the ordinary size.

If at any time, in common battles, a storm has suddenly arisen and has been useful to one of the parties, God has seemed to give that party a token of his favor—hence the line, "Dearly beloved of heaven is he on whose side the elements are enlisted." Here we have the account of a more remarkable miracle, in which the omnipotence of God was openly displayed.

Then spoke Joshua to the Lord, etc. This is the literal reading, but some interpret it as meaning before Jehovah. For to speak to God, who, as piety dictates, is to be humbly petitioned, seems hardly in accordance with the modesty of faith; and it is immediately added that Joshua addressed his words to the sun. I have no doubt that the former clause indicates a prayer or vow, and that the latter is an expression of confidence after he was heard. For to command the sun to stand, if he had not previously obtained permission, would have been presumptuous and arrogant. He first, then, consults God and asks. Having immediately obtained an answer, he boldly commands the sun to do what he knows is pleasing to God.

And such is the power and privilege of the faith which Christ inspires (Matthew 17:20; Luke 17:6), that mountains and seas are removed at its command. The more the godly feel their own emptiness, the more liberally God transfers His power to them; and when faith is joined to the word, He demonstrates His own power in it. In short, faith borrows the confidence of command from the word on which it is founded. Thus Elijah, by the command of God, shut and opened heaven, and brought down fire from it; thus Christ equipped His disciples with heavenly power to make the elements subject to them.

Caution, however, must be used, lest anyone should on his own initiative presume to issue rash commands. Joshua did not attempt to delay and check the course of the sun before he was well instructed as to the purpose of God. And although, when he is said to have spoken with God, the words do not sufficiently express the modesty and submission which befit the servant of God when offering his prayers, it is sufficient for us to briefly understand as implied, that Joshua implored God to grant what he desired, and on obtaining his request, became the free and magnanimous herald of an incredible miracle unlike any that had happened before.

He never would have ventured in the presence of all to command the sun so confidently, if he had not been thoroughly conscious of his calling. Had it been otherwise, he would have exposed himself to a base and shameful affront. When, without hesitation, he opens his mouth and tells the sun and the moon to deviate from the perpetual law of nature, it is just as if he had solemnly commanded them by the boundless power of God with which he was endowed. Here, too, the Lord gives a bright display of His special favor toward His Church. As in kindness to the human race He divides the day from the night by the daily course of the sun, and constantly whirls the immense orb with tireless speed, so He was pleased that it should stop for a short time until the enemies of Israel were destroyed.